פּירוש אויף שמות 33:6

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

So the Children of Israel stripped themselves of their ornaments from Mount Chorev: (Parallel to verse 4: "and no man wore his ornaments.") They took off the ornaments from upon themselves, which they had adorned themselves with when they had prepared for the stand at Mount Sinai and wore beautiful washed clothes for this purpose (Exodus 19:10, 14). However, there is no hint to the the ornaments in the biblical story of the stand at Mount Sinai. Rather this seems to be one of the details recounted in early epic poetry [about it]. But the Torah skipped over it in silence because it was not important for its purpose [here]. Yet its impression remained and is still noticeable. And it is possible that the specific poetic expression "their ornaments from Mount Chorev," in this form, was found in epic poetry. And in the word, "stripped themselves," there is a possible hint to, "and they stripped the Egyptians" (Exodus 12:36, and compare Exodus 3:22): These ornaments were at least partially from the silver and gold vessels that the Children of Israel received from the Egyptians. And since they used some of the gold ornaments improperly when they gave them to make the [golden] calf, it would have been correct to strip themselves of what was still left in their hands of what they stripped from others. And it is also possible to see yet another intention in the matter of the ornaments: These ornaments (adaim) with which the Children of Israel adorned themselves at the stand on Mount Sinai were like witnesses (edim, as a play on words) in their eyes. They were a type of testimony and souvenir of that sublime event and the making of the covenant between them and God. But now that they rescinded the covenant, they are no longer fit to carry the sign of the rescinded covenant - the removal of the ornaments is parallel to the breaking of the tablets by Moshe.

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.