8890 —נחמה, ברכות, ותפקיד הלוים לעתיד לבוא

B"H, Eve of the festival of Sukkot, at Mincha time. Greetings and blessings! 5725.

Brooklyn, NY.

Haraha"g iy"a chov"b navon u'masbir ish ha'eshkolot v'rav rabbanan etc. Maharid HaLevi - and all the family - sheyichyeh

Thank you for your letter of blessing from Tuesday, Erev Yom Kippur—the day of completeness when "and He comforted them," with favor specifically; moreover, its reward is great and its merit is significant, etc.—the day of his heart's joy.

And as your word has already been stated: "I will bless those who bless you," with the blessing of Hashem which is abundant beyond measure.

May it be His will that soon in our days we merit, together with all Israel, to see the consolation of Zion and Jerusalem and the fulfillment of the promise: "He will swallow up... and Hashem will wipe away tears from every face..." (Yeshayahu 25:8), and "those who dwell in the dust will awaken and sing," whom Hashem will revive with a dew of great light from above.

With appreciation, respect, and with blessings for the festival whose joy is tripled in Torah.

In continuation to what was discussed—I later found in the commentary on Demai (1:2) that "I did not eat in my mourning" refers to before burial (so rules the Rosh at the end of Ma'aser Sheni*).

And regarding your letter's conclusion about seeing a Kohen etc.—and about Levi it says—note what the Arizal writes (in Likutei Torah and Shaar HaPesukim to Yechezkel) that in the future Leviim will become Kohanim. And see Tanya chapter 50 where he adds on this: "the Leviim of now will be Kohanim in the future." One can say that this resolves the question since the Torah says: "for us and our children forever" [Rambam Hilchot Yesodei HaTorah ch.9]. He explains that those who are now (not then) Leviim will (when born anew) be Kohanim in the future.

I just saw in the commentary published by Rabbi Kapach (Jerusalem 5723) that he notes that in a manuscript in his possession Rambam erased (?) the version printed in our editions as above, and wrote in his margins a version stating: "only on the day of death is one an onen by Torah law"—as he phrases it in Mishneh Torah.

Let us conclude with good: At the beginning of Sefer HaMaamarim 5629 (Brooklyn 5719) it is explained (apparently based on a maamar by Admor tzt"z) how Hashem's blessing also contains the advantage of prayer—may it be His will—to draw down new favor to heal and bless.

Summary

The Rebbe expresses gratitude for words of comfort after his mother's passing, explores halachic nuances about mourning practices and future roles for Leviim as Kohanim, and emphasizes that G‑d's blessings are abundant—concluding with hope for redemption and healing through renewed Divine favor.