Because we're still not able to be in shul, so I would like to repeat a vort of the Rebbe on the פרשה, פרשת אחרי מות-קדושים. Since we can't hear the vort before Musaf, so I'm going to repeat it and people will be able to hear it before Shabbos. In the פרשה אחרי, it talks about the Kohen Gadol and his avodah on Yom Kippur. And he would be in the אוהל מועד, and then he would go into the קודש הקדשים, and he would change clothes back and forth. Other עבודות he would do with the regular eight begadim, eight clothes that he wore, the Kohen Gadol had to wear, but when he went into the קודש הקדשים, he wore בגדי הבד, which is linen clothes, white clothes, and that was the clothes that he used when he went into the קודש הקדשים. And the pasuk says, ובא אהרן אל אוהל מועד, אהרן would come into the אוהל מועד, ופשט את בגדי הבד, he would take off this linen clothes, אשר לבש בבואו אל הקודש, that he was dressed when he went into the קודש, into the holiness, which means went when he went to the קודש הקדשים, והניחם שם, and he would leave it there. And Rashi says, what does it mean והניחם שם, he would leave it there? מלמד שטעונים גניזה, that means that the clothes that he wore, the בגדי הבד, he has to hide, ולא ישתמש באותן ארבעה בגדים ליום הכיפורים אחר. And you can't use this four clothes even for next Yom Kippur, even use it one day, he has to hide it, and you can't use it again ever, not even next year Yom Kippur. And the

Rebbe asks the question: Why is it that you can't use it next year Yom Kippur? We don't find this by any other of the clothes, not of the Kohen Gadol, and not of the כהן הדיוט, of the ordinary regular כהן, that he can't reuse the clothes again. So why is it davka on the clothes of Yom Kippur that he used going into the קודש הקדשים he cannot use again? And the Rebbe explains it על פי דרוש, and explains it like this: The whole purpose of the Kohen Gadol going into the קודש הקדשים, ובכלל the whole avodah of Yom Kippur, is to bring Yidden to do teshuvah, to do teshuvah sheleimah, to do complete teshuvah. And obviously, in the zechus of the teshuvah that the Yidden would do, this would bring a kaparah, forgiveness on all the aveirot. Now, we know the Rambam writes in הלכות תשובה concerning teshuvah, this is the lashon of the Rambam: מדרכי התשובה, one of the ways of תשובה is להיות השב, that the one that's doing תשובה should be מתרחק הרבה מן הדבר שחטא בו, should stay away far, far from the things he sinned with. ומשנה שמו, he changes his name. כלומר, what does it mean, doesn't mean physically he changes his name, but it becomes the רמב״ם says as if אני אחר, I'm a different person. ואיני אותו האיש שעשה אותן המעשים, I'm not the same person that did this ma'asim, that I did the aveirot that he did. Which means that what's considered a complete teshuvah, if it changes the person completely, his whole מהות, his whole personality, so to speak, is changed, that he becomes like a different person, a different personality from the one that did the aveirah. And b'meila the aveirah doesn't exist anymore, because someone else did the aveirah and not him. That's the real concept of teshuvah the way the Rambam explains. Now, since the purpose of the avodah of the Kohen Gadol Yom Kippur is to bring every single Yid to do teshuvah sheleimah, to do complete teshuvah, which, as we said, means to make every single person change to become a new person, a complete new person, so obviously the Kohen Gadol himself, when he goes into the קודש הקדשים, and he represents Klal Yisrael, and he's trying to bring everyone to teshuvah sheleimah, to become, so to speak, a different person, everyone, so certainly he himself, when he goes into the קודש הקדשים, has to bring himself to this renewal of being a different person, as if he's a new person completely, and he's not the same Kohen Gadol that went in the year before. So every year when the Kohen Gadol goes into the קודש הקדשים, the Kohen Gadol is basically a new person. So the clothes that he wore last year cannot fit him this year. Now, it doesn't mean fit him physically, but the clothes represent the מהות of the Kohen Gadol. Now, since the Kohen Gadol is now a different person than last year, so b'meila he can't use the same clothes. By other clothes, it doesn't connect specifically to teshuvah to say that this has to do with the fact that you become a new person. But concerning the clothes, the specific clothes of Yom Kippur that he wore inside the קודש הקדשים, where he became a new person then and brought about the kaparah for כלל ישראל, for every individual one who did teshuvah and for כלל ישראל as a whole, so he himself definitely would become a new person. And that's why next year he would not be able to use the same clothes. And this is a remez for everybody: לגבי יום כיפור ובכלל, when a person does teshuvah, he has to feel that he's a new person, and everything that happened before doesn't count because that was somebody else, which is almost similar to a ger. By a ger, it says whatever he did before doesn't count at all. Why? It's not connected to the teshuvah, it's because גר שנתגייר כקטן שנולד דמי, a convert who converts is like a child that was just born, he's a new person. A little bit like it, not completely, but a little bit like it is a baal teshuvah. He becomes a new person, and he has to feel that way and therefore, all the past doesn't count. And that's the limud we take from this inyan that the Kohen Gadol couldn't use the same clothes from last year, to show every Yid that when you do teshuvah, you have to become a new person and therefore, what you did before does not count.