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Exodus 33:6 - Repentance through self-denial.

Exodus 33:6 - שמות 33:6

Hebrew Text

וַיִּתְנַצְּלוּ בְנֵי־יִשְׂרָאֵל אֶת־עֶדְיָם מֵהַר חוֹרֵב׃

English Translation

And the children of Yisra᾽el stripped themselves of their ornaments by the mount Ḥorev.

Transliteration

Vayitnatzlu venei Yisrael et edyam mehar Chorev.

Hebrew Leining Text

וַיִּֽתְנַצְּל֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל אֶת־עֶדְיָ֖ם מֵהַ֥ר חוֹרֵֽב׃
וַיִּֽתְנַצְּל֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל אֶת־עֶדְיָ֖ם מֵהַ֥ר חוֹרֵֽב׃

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Parasha Commentary

Context of the Verse

The verse (Shemot 33:6) describes the reaction of Bnei Yisrael after the sin of the Golden Calf. Following Moshe's rebuke and Hashem's displeasure, the people removed their ornaments as a sign of mourning and repentance. Har Chorev (Mount Sinai) is mentioned as the location where this occurred.

Rashi's Explanation

Rashi (Rabbi Shlomo Yitzchaki) explains that the phrase "וַיִּתְנַצְּלוּ" ("stripped themselves") implies that Bnei Yisrael removed their ornaments permanently, as an act of teshuvah (repentance). He connects this to the earlier verse (Shemot 33:4), where the people mourned upon hearing Hashem's decree that He would not dwell among them due to their sin. The removal of their finery symbolized their recognition of wrongdoing and their desire to return to Hashem.

Rambam's Perspective on Repentance

Rambam (Maimonides) in Hilchot Teshuvah (Laws of Repentance 2:3) teaches that true repentance requires abandoning the sin, regretting past actions, and resolving not to repeat the transgression. The stripping of ornaments aligns with this principle, as it was an outward demonstration of their inward remorse.

Midrashic Insights

  • Midrash Tanchuma (Ki Tisa 27) states that the ornaments Bnei Yisrael removed were the same ones they had received at Har Sinai—symbolizing that their spiritual decline began when they misused the gifts Hashem had given them.
  • Midrash Rabbah (Shemot 45:1) compares their act to a bride who removes her jewelry after offending her groom, emphasizing the broken relationship between Klal Yisrael and Hashem.

The Significance of Har Chorev

Har Chorev (another name for Har Sinai) is highlighted to remind Bnei Yisrael of their original covenant with Hashem. By removing their ornaments there, they acknowledged their failure to uphold the sanctity of the place where they had received the Torah. The Kli Yakar (Rabbi Shlomo Ephraim Luntschitz) notes that this location intensified their sense of loss—having once stood in purity at Sinai, they now stood in disgrace.

Practical Lesson in Avodas Hashem

The Or HaChaim (Rabbi Chaim ibn Attar) teaches that this episode underscores the importance of sincerity in repentance. External actions—like removing ornaments—must reflect genuine inner change. This aligns with the principle in Mesillat Yesharim (Path of the Just) that true spiritual growth requires both outward and inward alignment with mitzvot.

📚 Talmud Citations

This verse is not quoted in the Talmud.

Frequently Asked Questions

Q: What does it mean that the Israelites 'stripped themselves of their ornaments' at Mount Horev?
A: According to Rashi, this means the Israelites removed the jewelry and ornaments they had received after leaving Egypt (Exodus 12:35-36) as a sign of mourning and repentance after the sin of the Golden Calf. The Ramban adds that this demonstrated their complete rejection of idolatry and commitment to following Hashem.
Q: Why did this happen specifically at Mount Horev?
A: Mount Horev is another name for Mount Sinai (as seen in Exodus 3:1). This location was significant because it was where the Torah was given, making it the appropriate place for the people to show remorse after violating that covenant with the sin of the Golden Calf.
Q: What lesson can we learn from the Israelites removing their ornaments?
A: The Midrash teaches that this act shows the proper response to spiritual failure - sincere repentance and making tangible changes in one's behavior. Just as they removed physical ornaments, we must 'remove' negative traits and distractions that separate us from serving Hashem properly.
Q: How does this verse connect to teshuvah (repentance)?
A: The Talmud (Yoma 86b) explains that complete teshuvah requires both abandoning the sin (which they did by destroying the Golden Calf) and demonstrating regret through outward actions (which they did by removing their ornaments). This became a model for how to properly repent from mistakes.
Q: Were the ornaments permanently removed? What happened to them afterwards?
A: Traditional commentaries explain that these ornaments were later used in the construction of the Mishkan (Tabernacle), as described in Exodus 35:22. This teaches that when we properly repent, our previous mistakes can be transformed into merits when we channel our energies toward holiness.