Revised Relationship Between the People and HaShem
שמות פרק לג
א וַיְׁדַבֵּר ה' אֶל-משֶה לֵּךְ עֲלֵּה מִּזֶה אַתָה וְׁהָעָם אֲשֶר הֶעֱלִּיתָ מֵּאֶרֶץ מִּצְׁרָיִּם אֶל-הָאָרֶץ אֲשֶר נִּשְׁ בַעְׁתִּי לְׁאַבְׁרָהָם לְׁיִּצְׁחָק וּלְׁיַעֲקֹב לֵּאמֹר לְׁזַרְׁ עֲךָ אֶתְׁנֶנָה:
ב וְׁשָלַחְׁתִּי לְׁפָנֶיךָ מַלְׁאָךְ וְׁגֵּרַשְׁתִּי אֶת-הַכְׁנַעֲנִּי הָאֱמֹרִּ י וְׁהַחִּתִּי וְׁהַפְׁרִּ זִּי הַחִּוִּּי וְׁהַיְׁבוּסִּי :
ג אֶל-אֶרֶץ זָבַת חָלָב וּדְׁבָש כִּי לֹא אֶעֱלֶה בְׁקִּרְׁ בְׁךָ כִּי עַם-קְׁשֵּה -עֹרֶף אַתָה פֶן -אֲכֶלְׁךָ בַדָרֶךְ :
ד וַיִּשְׁמַע הָעָם אֶת-הַדָבָר הָרָע הַזֶה וַיִּתְׁאַבָלוּ וְׁלֹא-שָתוּ אִּיש עֶדְׁיוֹ עָלָיו :
ה וַיֹאמֶר ה' אֶל-משֶה אֱמֹר אֶל -בְׁנֵּי-יִּשְׁרָאֵּל אַתֶם עַם-קְׁשֵּה-עֹרֶף רֶגַע אֶחָד אֶעֱלֶה בְׁקִּרְׁ בְׁךָ וְׁכִּלִּ יתִּיךָ וְׁעַתָה הוֹרֵּד עֶדְׁיְׁךָ מֵּעָלֶיךָ וְׁאֵּדְׁעָה מָה אֶעֱשֶה-לָךְ :
ו וַיִּתְׁנַצְׁלוּ בְׁנֵּי-יִּשְׁרָאֵּל אֶת-עֶדְׁיָם מֵּהַר חוֹרֵּב:
Verses 1-3 establish that HaShem has “withdrawn” his direct connection to the Jews by not “personally” leading them into Eretz Yisrael. In recognition of this change, the “edyo” is removed from the Jews.
Why does verse four says the Jews removed their “edyo”, yet in verse six HaShem tells Moshe to command the people to remove their “edyo”? And how do we understand the word “edyo”?
The “edyo” עדיו means one’s ornament. As seen below, this can mean a physical item (like jewelry or fine clothing) or could mean a spiritual item (like crowns or Tefillin).
Define “edyo” Understand the verses
Saadyah GaonThe removal of the “edyo” by the Jews in anticipation of the response from HaShem elicited a mercy from HaShem that in lieu of total destruction, HaShem would “only” remove his direct leading of the Jews into the Land.ChizkuniEven though they already removed their “edyo”, HaShem still commanded them to remove it, due to the principal that “one who embarrasses oneself is not similar to one who is embarrassed by others (by HaShem).”Bechor ShorThe Jews had removed their “edyo” from places that were visible to others (external). HaShem commanded that all “edyo” be removed (even those under the outer garments).ShachAt first, the Erev Rav, who had actually sinned with the Calf, removed their “edyo”, but the Jews who had not sinned did not remove their “edyo”. Hashem then commanded that the Jews should remove their “edyo” since they actually sinned by not protesting.Ibn EzraFine clothing and jewelry. The latter verse (six) is to be understood as if written prior to verse four: In response to the command of HaShem the Jews remove the “edyo”.Rav Avraham ben MaimonWeapons. When the people heard the bad decree, many removed their weapons, while others keep wearing their weapons thinking they were still travelling. Thus, HaShem now commanded that all remove their weapons.Daas Zekanim (1)Weapons. When the people heard the bad decree that Hashem would not lead them, they removed their weapons. Hashem told them to not wear their weapons again until Hashem so instructs them at the time that He would again lead them.R’ Bachaye (1)Clothes that received the blood from the sacrifices at the covenant; badges of honor. The clothes represented the acceptance of the covenant from Har Sinai. After the incident with the Calf (denial of the part of the Covenant regarding idol worship), the Jews removed a portion of the special symbol of clothes. Then, HaShem commanded to remove all the clothes and they complied. (הוֹרֵּד עֶדְׁיְׁךָ מֵּעָלֶיךָ) last three letters add up to 44 same as דםRivaClothes that received the blood at the covenant. The Chachamim among the people removed their special clothes. And then HaShem commanded all the people to remove the special clothing.Daas Zekanim (2)Jewelry and fine clothes & crowns. The Jews acted like mourners (אבלים) and removed their jewelry. However, they did not internalize the message that HaShem was now removed from them. So HaShem now commanded them to remove their crowns from Har Sinai.R’ Bachaye (2)Weapon & Crowns. At Matan Torah, HaShem gave to the Jews a weapon that had the Holy Name inscribed in it which prevented the actions of the Angel of Death (freedom from death). The Jews removed their “edyo”, their special weapon and they became eligible for mourning. Yet they still had their crowns from Har Sinai by the angels as a reward for Na’aseh V’Nishmah, which HaShem now commanded to also be removed.Paneach RazaCrowns from “Naaseh V’Nishmah”. The Jews removed one crown (the crown of Naaseh), thinking they only lost the crown from deed (to not appear to provide false witness that they properly fulfill the active mitzvah of not worshipping idos), but were able to maintain the crown from listening/learning. But HaShem told them they also forfeited the second crown.Minchas BelulahTefillin. Tefillin are the weapons of the Jews. Initially, some Jews recognized they were in mourning and did not wear their Tefillin, whereas others believed they were in the status of “excommunication” and still obligated in Tefillin.Targum Yonasan ben UzielSpecial item upon which the name of G-d was inscribed. The Jews removed this special weapon given to them at Har Sinai which prevented death, signifying that they were ready to die as a punishment for the sin of the Calf. HaShem told Moshe to remove the special item to his tent signifying that the great teshuvah of the Jews was sufficient and they did not need to die at this time.