On striving to renew the work of sacrifices

Honorable Rabbi
This is the first time I hear that in the Third Temple, they will not offer live sacrifices, so in short, what does Rabbi Kook say that they will offer?
What is the point of studying the laws of the act of sacrifice?
And why are there no laws that would be appropriate for the days of its actual construction so that we would be ready…
And what will they do with the Temple vessels that they prepared? And what is related to sacrifices…

I didn't understand why the rabbi doesn't wish for the restoration of the Temple service. We say:
The Merciful will restore the Temple service to its place soon in our day.

It all starts with individuals and then more and more join in.

After all, when it is built, more will come and it will be more honorable there, because we built a house for the Shekhinah.

I am not an expert in the teachings of the Rabbis. I understood that he claims that they should offer from the plant (offerings). Studying the laws of sacrifice, like learning Torah in general, is not necessarily for the sake of observance. Otherwise, why study the Parashat and the Laws of the Rebellious Son and Teacher? After all, we have accepted that there was and will be no such thing. Study is a value in itself (adherence to the will of God), and see also the Book of Tanya and the Book of Nephah, chapter 4.
I do not wish because it is difficult for me to identify with a situation where priests walk up to their stirrups in the blood of animals. It really does not speak to me. On the other hand, perhaps it is just a result of my distance and my lack of familiarity with this situation. If he returns and I can understand what this does to us, then perhaps I will understand why it is important and beneficial.

Their blood was in our place, our esteemed Rabbi.
The man who came to sacrifice understands that his blood should have been there and it shocks him, that is the goal.
A rebellious son is a dispute, and a fool turns around and receives a reward. There is no harm.

But the whole point of learning is in order to do something and if there is no such possibility then what is the point of learning something that supposedly will not bring me to action, let's say I am an amputee, what is the point of me learning the wearing of tefillin? Isn't it better that I learn the mitzvot that are related to me, after all, His will, may He be blessed, that we do mitzvot, and in this way it is understood that His purpose and will, may He be blessed, that we learn what is relevant.
What is relevant about a rebellious son? We learn from this that it is forbidden to rebel against the words of our parents and if we rebel against the Torah of our mother (or our father of course, ask your father and he will tell you) then our sentence is death even if there is no such thing and will never be, but this knowledge is important because it adds fear and instills courage and trembling.
And by the way, if Your Honor is convinced that plant sacrifices are okay - at least direct it in your prayer, but why not wish at all for the building of the Third Temple, I can't understand.

Moshe,
What lesson about honoring parents do you learn from studying the law that a disobedient son is specifically in the three months after reaching puberty? And what law do you learn from the fact that he must eat specifically a piece of meat?
And why do you study the laws of sacrificing sacrifices if you are not a priest?
See Rabbi Israel Salanter's article, Law and Justice. There he shows that learning is not for the sake of doing but for the sake of knowing (as in Nephah chapter 4 and Batanyah 54-5).

There is a difference between saying the prayer and wishing. Wishing is a state of mind, and if I say that I wish for all this, I would be lying. And the God of these people hates lies, for he who speaks lies does not become a liar.

This seems to me to bring us back to an old discussion that has already taken place between remembrance and the commandment of the Torah. In your mouth and in your heart to do it, and they said, "All the people will do and listen." Remember and keep in one word. Most verses teach that learning is necessarily directed to action rather than learning for the sake of knowledge. Rabbi Yishmael says, "He who learns Torah in order to teach, is sufficient in his power to learn and teach.

And he who learns in order to do, is sufficient in his power to learn and teach to keep and do. Rabbi Tzadok says, "Do not make a crown to be proud of them, nor a spade to dig in them." And so Hillel would say, "And if you use a crown to be proud, pass away." Have you learned that anyone who benefits from the words of Torah takes his life from the world?

On the other hand, Honored Rabbi, there is a rule: Do not withdraw from the public, when the entire public is longing for the building of the Third Temple - you too should wish. This is the House of God, how can one not wish for it? It is better not to say anything at all than to say and not wish for it. Because in this way his mouth and heart are equal.

The whole point of a rebellious child is that he eats and drinks and has no good future in terms of sanctification. His purpose is to be created. It would be better for a rebellious child not to have been created. A rebellious child needs to be mature because how can you prove us and be careful of the three months because there are those whose intellect matures more slowly than their peers.

I am talking about those who do learn.
Also, Ecclesiastes concluded: Fear God and keep His commandments - for this is the whole of man. And in any case, why learn if there is no point in it for anyone? In my opinion, even in learning, there is a priority as to what to learn, who learns and when!
There is no point in teaching a child the commandments of wearing a veil, and there is no point in teaching a girl the wearing of tefillin or tzitzit.

All these, from beginning to end, are the words of Tima and Marfasin Igri. But my words are already spoken.