[Rabbi Kook's views on the Temple service are sometimes misconstrued. A superficial reading of a passage in Olat Ri'iah indicates that only grain offerings will be offered in the reinstated Temple service. To properly understand Rabbi Kook's position on the matter, it is necessary to read a related essay from Otzarot Hari'iah.]



What will the rebuilt Temple be like? Will we really offer animal sacrifices once again?



Protecting Animal Welfare



Some people object to the idea of sacrifices out of concern for the welfare of animals. However, this objection contains a large measure of hypocrisy. Why should compassion for animals only be expressed with regard to mankind's spiritual needs? If the basis for the moral stance against animal slaughter is not weakness of character, but true recognition of the issue's fundamental justice, then the first step towards its fulfillment should be to outlaw the killing of animals for food, clothing and other physical benefits.



In the world's present state, the human race is weak - both physically and ethically. The time to protect animal life has not yet arrived. We still need to slaughter animals for our physical needs. Additionally, human morality requires clear boundaries to distinguish between the value of human and animal life.



At this point in time, to advocate the protection of animals in our service of God is wrong and dishonest. What sort of morality permits cruelty towards animals for our physical needs, yet forbids their use for our spiritual service, in sincere recognition and gratitude for God's kindness? If our dedication and love for God can be expressed - at its highest level - with our willingness to surrender our own lives and die al kiddush HaShem (sanctifying God's name), then certainly we should be willing to forgo the life of animals for this sublime goal.



A Future World



In the writings of the Kabbalists, we find a remarkable description of how the universe will look in the future - a world vastly changed from our current reality. All aspects of the universe will be elevated. Even the animals in that future era will be different; they will advance to the level of people nowadays (Shaar HaMitzvot of the "Arizal"). Obviously, no sacrifice could be offered from such humanlike animals. At that time, there will no more strife and conflict between the species. Human beings will no longer need to take the lives of animals for their physical, moral and spiritual benefit.



It is about this distant time that the Midrash makes the startling prediction, "All sacrifices will be annulled in the future." (Tanchuma Emor 19, Vayikra Rabbah 9:7) The prophet Malachi similarly foretold of a lofty world in which the Temple service will only consist of grain offerings, in place of the animal sacrifices of old: "Then the grain-offering of Judah and Jerusalem will be pleasing to God as in the days of old, and as in ancient years." (Malachi 3:4)



Hints of the Future



Even in the current reality, we may feel uncomfortable about killing animals. This does not mean that the time for full animal rights has already arrived. Rather, these feelings come from a hidden anticipation of the future that is already ingrained in our souls, like many other spiritual aspirations.



Even in the text of the Torah outlining the sacrificial order, we may find several subtle hints of these future changes. The Torah states that the slaughter is performed on the northern side of the altar. The north traditionally represents that which is incomplete and lacking - as in, "Out of the north the evil shall break forth." (Jeremiah 1:14)



Secondly, the Torah stipulates that sacrifices must be slaughtered lirtzonchem ("willingly"; Leviticus 19:5). The Temple service must correspond to our needs and wants. As the Talmud explains, one must be able to say, "I want to bring this offering." (Erchin 21a) When the slaughter of animals is no longer acceptable to mankind, this condition will not be fulfilled.



Finally, a careful reading reveals that the Torah describes the person offering an animal sacrifice as adam (Leviticus 1:2). This word indicates our current state of moral decline, a result of the unresolved sin of Adam HaRishon. The individual offering a grain offering, on the other hand, is called nefesh (soul; Leviticus 2:1). This term implies a deeper, more essential level of humanity, independent of any temporary failings.



[Adapted from Otzarot Hari'iah, vol. II, pp. 101-103; Olat Ri'iah vol. I, p. 292]