Комментарий к Шмот 33:6

את עדים מהר חורב means THEIR ORNAMENT which they possessed from (מִ, from — in consequence of what happened at) MOUNT HOREB.

AND THE CHILDREN OF ISRAEL STRIPPED THEMSELVES OF THEIR ORNAMENTS. The meaning of this is that when they heard this declaration, they stripped and divested themselves of all their ornaments, even more so than they had done before. Now Onkelos who translated the word edi (ornament) as “the equipment of armor,” was in agreement with the opinion of the Sage⁴³⁰Reference is to Rabbi Shimon ben Yochai. in Bereshith Rabbah⁴³¹I have not found it in Bereshith Rabbah, but in Shemoth Rabbah 45:1. who said “He tied them with belts.” That is to say, at the time of the Giving of the Torah the Holy One, blessed be He, girded them with weapons of armor to save them from all mishaps and the angel of death, just as the Rabbis have interpreted:⁴³²Erubin 54a. “‘charuth’ (graven) upon the Tablets⁴³³Above, 32:16. — ‘cheiruth’ (freedom) from the angel of death” [was given to the Israelites together with the Tablets of the Law], these [weapons of armor] being the Names of the Holy One, blessed be He.⁴³⁴And as long as they were in possession of that knowledge they were above the power of the angel of death. Now, however, that they were divested of this knowledge they became subject to the decree of death as all human beings are (Bachya, Vol. II, p. 340, in my edition). Thus Israel now accepted upon themselves death from their own free will as a form of punishment for the incident of the calf. This was indeed an expression of great repentance and regret for their sin.

ויתנצלו בני ישראל את עדים, “The Children of Israel divested themselves of their jewelry.” Even though we had already read in verse 4 that the people did not put on their jewelry, some commentators understand the words ולא שתו to mean ולא הסירו, “they did not remove,” i.e. until ordered to do so they did not remove the jewelry they had been in the habit of wearing. Other commentators claim that every Israelite would normally be adorned with two crown-shaped pieces of jewelry. Removing, or better, not adorning themselves with jewelry as mentioned in verse 4, referred to only one of these two crowns. Now they were commanded to strip both crowns from themselves.

Their ornaments which they possessed. . . I.e., they did not remove their ornaments while still at Mount Chorev. [Rashi knows this] because they removed them only after the incident of the Calf. There is a ש is missing, for it is [as if it says עדים שמחורב .] The Kitzur Mizrachi asks: It already said in v. 4, “No man wore his ornaments.” If so, why did Hashem have to command, “Now remove”? Rabbeinu Bechaye answers: They refrained of their own accord from wearing all their ornaments, and wore only some. When Hashem commanded them, they completely removed and stripped themselves of all their ornaments. See other answers there.

V. 6. ויתנצלו Siehe V. 4.