[Rav Kook’s views on the Temple service are sometimes misconstrued. A superficial reading of a passage in Olat Re’iyah (vol. I, p. 292) indicates that only grain offerings will be offered in the reinstated Temple service. To properly understand Rav Kook’s approach, it is necessary to read a related essay from Otzarot HaRe’iyah.]
What will the rebuilt Temple be like? Will we really offer animal sacrifices once again?
Protecting Animals
Some people object to the idea of sacrifices out of concern for the welfare of animals. However, this objection contains a measure of hypocrisy. Why should compassion for animals only be expressed with regard to humanity’s spiritual needs? If our opposition to animal slaughter is based not on weakness of character, but on recognition of the issue’s fundamental morality, then our first step should be to outlaw the killing of animals for food, clothing, and other material benefits.
In the world’s present state, the human race is weak, both physically and morally. The hour to protect animal life has not yet arrived. We still need to slaughter animals for our physical needs, and human morality requires that we maintain clear boundaries to distinguish between the relative value of human and animal life.
At this point in time, to advocate the protection of animals in our service of God is disingenuous. Is it moral to permit cruelty towards animals for our physical needs, yet forbid 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.
The Return of Prophecy
Currently, however, we are not ready for an immediate restoration of the sacrificial service. Only with the return of prophecy will it be possible to restore the Temple order. In a letter penned in 1919, Rav Kook explained:
“With regard to sacrifices, it is more correct to believe that all aspects will be restored to their place. ... We should not be overly troubled by the views of European culture. In the future, God’s word to His people will elevate all the foundations of culture to a level above that attainable by human reason.
It is inappropriate to think that sacrifices only reflect the primitive idea of a worship of flesh. This service possesses a holy inner nature that cannot be revealed in its beauty without the illumination of God’s light to His people [the return of prophecy] and a renewal of holiness to Israel. And this will be recognized by all peoples. But I agree with you that we should not approach the practical aspects of sacrifices before the advent of revealed divine inspiration in Israel.” (Igrot HaRe’iyah vol. IV p. 24)
The 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 (Sha’ar Hamitzvot of the Ari z"l). Obviously, no sacrifice could be offered from such humanlike animals. At that time, there will no longer be strife and conflict between the species. Human beings will no longer need to take the lives of animals for their physical, moral, and spiritual needs.
It is about this distant time that the Midrash makes the startling prediction, “All sacrifices will be annulled in the future.”1 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 to 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.
Hints of these future changes may be found in the text of the Torah itself. Thus, it says that offerings are slaughtered on the northern side of the altar. Why this side? The north traditionally represents that which is incomplete and lacking, as it is written, “Out of the north, the evil shall break forth” (Jeremiah 1:14). In other words, the need to slaughter animals is a temporary concession to life in an incomplete world.
Furthermore, the Torah stipulates that sacrifices must be slaughtered לִרְצֹנוֹ — “willingly” (Lev. 1:3). The Temple service must correspond to our needs and wants. As the Talmud in Erchin 21a explains, one must be able to say, “I want to bring this offering.” When the slaughter of animals is no longer generally acceptable to society, this condition will not be fulfilled.
Finally, the Torah describes a person offering an animal sacrifice as adam (Lev. 1:2). This word indicates our current state of moral decline, a result of the unresolved sin of Adam, the first man. An individual offering a grain offering, on the other hand, is called nefesh, or soul (Lev. 2:1). The word nefesh implies a deeper, more essential level of humanity, independent of any temporary failings.
(Gold from the Land of Israel pp. 173-176. Adapted from Otzarot HaRe’iyah, vol. II, pp. 101-103; Olat Re’iyah vol. I, p. 292)
1 Tanhuma Emor 14, Vayikra Rabbah 9:7. The Midrash writes, however, that the Todah (Thanksgiving) offering will always be brought. Perhaps Rav Kook believed that the Todah offering in the future will only consist of the 40 loaves of bread, as this is its unique and defining feature, unlike other offerings that stress the animal component.
SHEMINI
In the midst of the great public joy during the Tabernacle dedication, tragedy struck the family of the Kohen Gadol:
“Aaron’s sons, Nadav and Avihu, each took his fire pan, placed fire on it and then incense. They offered before God a strange fire that God had not instructed them. Fire came forth from before God and consumed them, and they died before God.” (Lev. 10:1-2)
Why did Nadav and Avihu die? What was their sin?
Chochmah and Binah
The Kabbalists explained that Nadav and Avihu erred by separating the spiritual realm of binah (insight) from the higher realm of chochmah (wisdom). To understand this statement, we must first clarify the concepts of chochmah and binah.
Chochmah is the very essence of holiness. It is pure awareness, a flash of intuitive understanding. This lofty perception contains the splendor of sublime ideals at their highest level, before they are applied to the detailed characteristics of reality. Compared to the infinite expanse of chochmah, all else is small and inconsequential.
Below chochmah lies the spiritual realm of binah. Binah is an elaboration and extension of chochmah. This realm is created when the light of chochmah is ready to realize the ideals that govern finite content, enabling the formation of worlds and souls. Binah reflects reality in its most idealized form. It corresponds to the sublime purpose of creation and the culmination of life.
Exquisite beauty and delight are revealed in the realm of binah. Enlightenment through prophecy emanates from this realm. The absolute holiness of chochmah, on the other hand, transcends all forms of spiritual pleasure.
Israel draws its inner spirit from the transcendent realm of chochmah. As the Zohar states, “Oraita me-chochmah nafkat” — the Torah emanates from chochmah. The source of Israel’s faith is beyond all spiritual delight, beyond all ideals. Ideals belong to the realm of binah. Ultimately, they restrict our aspirations and are unable to provide an absolute and constant level of morality.
Separating Binah from Chochmah
Nadav and Avihu drew their inspiration from the wellsprings of binah. They sought the sublime experiences that characterize this realm, a spiritual grandeur that is accessible in our world. Due to their heightened awareness of their own greatness, however, they mistakenly saw in the holy realm of binah the ultimate source of reality. They placed all of their aspirations in this spiritual realm.
By doing so, they abandoned the higher source of light that transcends all spiritual freedom and joy. The true basis of life is rooted in the supernal realm of chochmah and Torah. Unpunished, their mistake would have brought about the collapse of the world’s moral foundations. History is testimony to movements dedicated to great ideals that, because they were not anchored to the elevated source of chochmah, descended into the darkest depths of ignorance and cruelty.1
Nadav and Avihu erred by pursuing the spiritual joys of prophecy and inspiration in a form detached from Torah and its practical teachings. This is what the Kabbalists meant by saying that Nadav and Avihu divided binah from chochmah. They tried to attain closeness to the Holy on their own initiative, offering a fire “that God had not instructed them.” The various explanations for their behavior suggested by the Sages — that they were inebriated, that their heads were uncovered (a sign that they lacked proper awe of Heaven), that they taught Torah in front of their teacher - all reflect the same basic flaw. Nadav and Avihu concentrated their efforts on their own spiritual attainments, without integrating the discipline of Torah. They were highly aware of their own spiritual greatness, but personal holiness must be negated before the higher light of Torah.
Repairing the Mistake of Nadav and Avihu
The Torah stresses that Nadav and Avihu had no children. Their service of God was not one that could be transmitted to future generations. And yet their independent spirit and idealism have an important place in the future Messianic Era:
“Remember the Torah of Moses My servant, which I enjoined him on Horev, laws and statutes for all of Israel. Behold, I am sending you the prophet Elijah before God’s great and terrible day. He will restore the hearts of the fathers to the children, and the hearts of the children to their fathers.” (Malachi 3:22-24)
Malachi envisioned a future reconciliation between fathers and children. His prophecy also mentions Elijah the prophet and the Torah of Moses. What is the connection between these different themes?
The pre-Messianic Era is a time characterized by a tragic rift between the younger generation, idealistic and independent in spirit, and the older generation, faithful to the old traditions and the Torah of Moses. This divide parallels the sin of Nadav and Avihu, who separated binah from chochmah, dividing the ideals from their eternal source.
But the unique personality of Elijah, combining the prophetic ideals of justice with zeal for God’s covenant and Torah, will repair this rift. It is Elijah’s synthesis of Torah and idealism that will reconcile the generations. And together, the passionate spirit of youth (binah), together with the orderly and practical wisdom of the elders (chochmah), will bring about the final redemption.
(Sapphire from the Land of Israel. Adapted from Orot HaKodesh, vol. II, pp. 283-286; vol. III, pp. 360-361)
1 How many millions have perished in wars over religious beliefs, as well as political ideologies such as communism and fascism?
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