Kabbalah + Temple

Today is the 32nd day of the Omer, which corrects the eternity in Hod (the correction that the Rabbi has been waiting for all year).
In honor of this, I will share an interesting idea that I noticed in popular Kabbalah.
Kabbalah always takes things that already exist and finds mystical explanations for them. For example, in tefillin there is a dispute about whether to wear kershi or kerat (the dispute has nothing to do with them at all, but for some reason it is called that), so some wear only kershi and some wear both. But according to Kabbalah, the wonder and the wonder – in fact, the real tefillin are a combination of both tefillin together, and therefore one must put them both on in order to break the commandment of tefillin (it is a bit strange to build theories about a dispute, especially when each side claims that the other side’s tefillin are nothing more than black boxes).
Or for example, there is an interest in studying after midnight, and before midnight it is forbidden to read the Bible and there are no strong “lights”. Which is interesting because these are exactly the hours they would study (midnight) and before that they would sleep (Western until midnight), and of course, the wonder and wonder is that exactly what we do is the most correct according to the truth.
Likewise with the prayers, there are corrections that can be made by the prayers alone that were never supposed to exist in the first place, because it is just a “placeholder” until the victims return. One could continue, but there is no point. The question is, does the fact that it is suspicious mean anything beyond that? What does the rabbi think about this whole matter?
Also, by the grace of the Rabbi, another somewhat related question that I really like: (I didn’t want to open 2 separate questions)
The Rambam writes that the original worship of God is worship in the form of prayer and that the whole reason the sacrifices were there was because the people were not yet ready to move to the stage of prayer and abandon worship and therefore “converted” to it and that in fact it has no meaning in itself. In fact, according to the Rambam, the world today is in a place that is more oriented towards the original intention of the Creator and worships in the right way. The question is, is it possible that even if the Messiah comes, the worship of sacrifices will not return and prayers will remain in its place? (After all, today there is no reason to burn fat and tasty cows altogether) (There is a principle of the Rambam that the Torah will not change, but I am not sure that this is acceptable to everyone and perhaps this is also a parable like the other things that the commentators have taken out of context) Of course, this changes the Rambam’s assumption that this is really the reason for the sacrifices, it may be unrelated and that they have their own purpose, for example, to fix the eternity in the world (see the opening)
Until the question is resolved, we will be content with slaughtering sacred cows outside of the aid (as Mark Twain said, sacred cows make the tastiest steaks)
Thank you very much, Rabbi.