Question

Today is the 32nd day of the Omer, which rectifies the endurance within splendor (the rectification the Rabbi waits for all year).
In honor of that, I’ll share an interesting idea I noticed in popular Kabbalah.
Kabbalah always takes things that already exist anyway and finds mystical explanations for them. For example, with tefillin there is a dispute whether the law follows Rashi or Rabbenu Tam (the dispute really has nothing to do with them, but for some reason that’s what it’s called), so some wear only Rashi, and some are stringent and wear both. But according to Kabbalah, lo and behold—the real tefillin are actually a combination of both together, and therefore one has to put on both together in order to fulfill the commandment of tefillin. (It’s a bit strange to build theories on top of a dispute, especially when each side claims that the other side’s tefillin are nothing more than black boxes.)
Or for example, the idea that there is special significance to studying after midnight, and before midnight one may not read Scripture and there are no strong “lights.” Which is interesting, because those are exactly the hours when they used to study (midnight and onward), and before that they were sleeping (from the evening prayer until midnight), and of course, lo and behold, exactly what we do is the most correct according to the ultimate truth.
Likewise with the prayers: there are “rectifications” that can be accomplished only through the prayers, which weren’t even supposed to exist in the first place, since they are only a “placeholder” until the sacrifices return. I could go on, but there’s no point. The question is whether the fact that this is suspicious says anything beyond that. What does the Rabbi think about this whole matter?
Also, with the Rabbi’s permission, another somewhat related question that I’m very fond of: (I didn’t want to open two separate questions.)
Maimonides writes that the original service of God is service in the form of prayer, and that the whole reason for the sacrifices was that the people still were not ready to move to the stage of prayer and leave ritual worship behind, so they basically “converted” it, and that in itself it has no independent meaning. So according to Maimonides, today the world is in a place that is more aligned with the Creator’s original intention, and we serve in the correct way. The question is whether it is possible that even if the messiah comes, the sacrificial service will not return, and prayers will remain in its place. (After all, nowadays there is no reason to burn up fat, tasty cows.) (There is Maimonides’ principle that the Torah will not change, but I’m not sure everyone accepts that, and maybe that too is metaphorical, like other things the commentators took away from their plain meaning.) Of course, hanging in the air is Maimonides’ assumption that this really is the reason for sacrifices; it could be that this has nothing to do with it, and that they have an independent purpose—for example, to rectify the endurance within splendor. (See the opening.)
Until the question is resolved, we’ll make do with slaughtering sacred cows outside the Temple courtyard (as Mark Twain said, the tastiest steaks come from sacred cows).
Thank you very much, Rabbi.