inyanei 9 Av: techi'as ha'meisim of Beis HaMikdash

R' Shlomo Fisher (Beis Yishei) quotes from R' Yitzchak Isaac Chaveir and other sources that binyan beis ha'mikdash of the (near) future is like techi'as ha'meisim. This is not just a philosophical idea, but is something which he takes seriously l'halacha. Rashi and Tos (R"H 30) hold that even though there is a din not to build the mikdash at night, that rule does not apply to the bayis shlishi since it will come down from shamayim. The Mikdash David asks: how does the fact that it will come down from shamayim help? The din of not building at night is not like an issue melacha. It's a psul in the din mikdash. No matter how it comes into being, the fact that it happens at night renders the building unfit to serve as the makom mikdash. Furthermore, asks the Mikdash David, there is a din that binyan ha'bayis has to be done lishma. How do you fulfill binyan lishma if the building drops from the sky? The answer to both questions, says R' Shlomo Fisher, is that these are halachos in binyan ha'bayis, but the third beis hamikdash is not a not a new binyan -- it's a techi'as ha'meisim of the binyan which was already done in the past.  Like we discussed two weeks ago, according to many Achronim (except for the Aderet), if a person experiences techi'as ha'meisim and comes back to life they are the same person with the same relationships and same identity that they had beforehand. So too with respect to the beis ha'mikdash. It was already built lishma, it was already built only during the day, and now it is returning as a techi'as ha'meisim and coming back to us.

The Midrashim and Zohar tell us that you can't make something from nothing. You can't make a techi'as ha'meisim where there is nothing left from the original person. That's why we have the luz bone, which according to Chazal is indestructible. It's the luz bone that we nourish when we eat melaveh malkah which ensures that there is something left of us to bring back in techi'as ha'meisim. 

What is the luz bone, so to speak, of the beis ha'mikdash? R' Shlomo Fisher writes that it is our yearning for the mikdash's return. So long as we mourn its absence, so long as the mikdash lives on in our hearts and minds, there is something left that can be rebuilt.

The gemara writes (Taanis 30b)

 כׇּל הָאוֹכֵל בָּשָׂר וְשׁוֹתֶה יַיִן בְּתִשְׁעָה בְּאָב עָלָיו הַכָּתוּב אוֹמֵר {יחזקאל ל״ב:כ״ז} וַתְּהִי עֲוֹנוֹתָם עַל עַצְמוֹתָם.

Ritva explains: פירש שאין לעצמותיו תחיה בתחיית המתים. Midah k'neged midah: someone who does not mourn the mikdash and therefore does not participate in the techi'as ha'meisim of the mikdash will in turn not be zocheh to their own techi'as ha'meisim either.

It seems to me that this exact idea is reflected in the GR"A at the end of his commentary on the Sifra d'Tzniyusa, quoted in the sefer HaKitzu v'Raninu (by the Chalban) p 31, "Sod haGalus":

כי עת שחרב הבית יצאה עטרת ראשינו ונשארנו רק אנחנו הוא גוף שלה בלא נפש. ויציאה לחוּּּ״ל הוא הקבר, והרימה מסובבת עלינו ואין בידינו להציל מן העובדי כוכבים האוכלים בשרנו. ומּּ״מ היו חבורות וישיבות גדולות, עד שנרקב הבשר והעצמות נפזרו פיזור אחר פיזור. ומּּ״מ היו עדיין העצמות קיימות, שהן התּּ״ח שבישראל, מעמידי הגוף, עד שנרקבו העצמות ולא נשאר אלא תרווד רקב מאיתנו ונעשה עפר, שחה לעפר נפשינו, ואנחנו מקווים עתה לתחיית המתים התנערי מעפר קומי וכוּ ויערה רוח ממרום עלינו

Says the GR"A, we are the remnant of the mikdash! רק אנחנו הוא גוף שלה. As long as we are here to mourn, and long as we are here to yearn, עדיין העצמות קיימות. Soon enough IY"H התנערי מעפר קומי וכוּ ויערה רוח ממרום עלינו!