Mitzvah —
55
Not to derive benefit from ornaments of idols
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פְּסִילֵ֥י אֱלֹהֵיהֶ֖ם תִּשְׂרְפ֣וּן בָּאֵ֑שׁ לֹֽא־תַחְמֹד֩ כֶּ֨סֶף וְזָהָ֤ב עֲלֵיהֶם֙ וְלָקַחְתָּ֣ לָ֔ךְ פֶּ֚ן תִּוָּקֵ֣שׁ בּ֔וֹ כִּ֧י תוֹעֲבַ֛ת יְהֹוָ֥ה אֱלֹהֶ֖יךָ הֽוּא׃ - פָּרָשַׁת עֵקֶב
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Deuteronomy 7:25 - "The graven images of their gods you will burn with fire; you shall not covet the silver or gold that is upon them and take it for yourself, lest you be ensnared by it, for it is an abomination to the Lord, your God."
This Mitzvah's Summary
מִצְוָה עֲשֵׂה - Positive Commandment
מִצְוָה לֹא תַעֲשֶׂה - Negative Commandment
Idolatry – עֲבוֹדָה זָרָה
It is forbidden to covet or benefit from the ornaments of idols, such as gold or silver plating.
This mitzvah prohibits Israel from coveting or taking the decorative ornaments of idols — including gold, silver, and precious materials. Rambam (Hilchot Avodat Kochavim 7:4–5) rules that ornaments, though not functional service-vessels, are equally forbidden for benefit (issur hana’ah). The Torah emphasizes that greed for such ornaments can ensnare Israel into honoring the idol itself.
The Talmud (Avodah Zarah 52b) distinguishes between service items, which are prohibited in mitzvah 54, and mere adornments, which are prohibited here. Rashi (Deut. 7:25) explains that desiring these ornaments risks transferring reverence to the idol. Ramban clarifies that the Torah repeats prohibitions to teach us the danger of even indirect attachment. Sefer HaChinuch (Mitzvah 429) explains the law as a protection against covetousness: Israel must value holiness over wealth. Midrash (Sifrei Devarim §61) declares: “Gold of the idol is like the idol itself.”
Commentary & Classical Explanation:
- Rambam (Sefer HaMitzvot, Lo Ta’aseh 27): Counts this as a separate prohibition against benefiting from ornaments of idols.
- Rambam (Hilchot Avodat Kochavim 7:4–5): States explicitly that ornaments placed upon idols, such as crowns and jewelry, are forbidden in benefit, like the idol itself, and discusses laws of nullification.
- Sefer HaChinuch (Mitzvah 429): Explains that ornaments increase the glory of idols, seducing people through external beauty; therefore, they too must be detested and destroyed.
- Talmud (Avodah Zarah 52b): Clarifies that ornaments dedicated directly to idols are forbidden immediately, while incidental items may differ, but both remain prohibited in benefit.
- Rashi (Deut. 7:25): Interprets the verse to mean that ornaments, being made solely for the honor of idols, share the same status of abhorrence.
- Ramban (Commentary to Deut. 7:25): Notes that the Torah doubles its language (“detest” and “abhor”) to emphasize both the idol and its ornaments must be utterly rejected.
- Midrash (Sifrei Devarim §61): Warns that bringing ornaments of idols into one’s possession renders the person and his house spiritually defiled.
Contrast with…
- Mitzvah 54 (Not to Derive Benefit from Idols and Their Accessories): That mitzvah forbids direct benefit from idols and their ritual items; Mitzvah 55 specifically adds beautifying ornaments. Rambam (Hilchot Avodat Kochavim 7:2 vs. 7:4–5) distinguishes between general accessories and dedicated ornaments.
- Talmud (Avodah Zarah 51b): Contrasts offerings to idols with ornaments — both forbidden, but differing in how they are nullified.
Parallel to…
- Exodus 33:4–6: After the sin of the Golden Calf, Israel removed their ornaments as an act of teshuvah — paralleling the Torah’s demand to reject idolatrous ornaments.
- Midrash Tanchuma (Ki Tisa 19): Contrasts ornaments of holiness at Sinai with ornaments of idolatry, underscoring how symbolic beauty can sanctify or profane.
- Rambam (Hilchot Yesodei HaTorah 5:1): Just as Kiddush Hashem demands public loyalty, abstaining from idol ornaments is a visible affirmation of fidelity to Hashem.
Commentaries
(Source: Chabad.org)
Applying this Mitzvah Today
Guarding Spiritual Integrity
- Rambam (Hilchot Avodat Kochavim 7:4) prohibits keeping ornaments of idols in Jewish homes. Today, abstaining from pagan ritual objects sold in markets or displayed as “art” safeguards spiritual purity.
Ethical Consumerism
- Sefer HaChinuch (429) warns that beauty seduces the heart. This teaches Jews not to support industries profiting from idol imagery or occult fashion, as even financial benefit legitimizes idolatry.
Cultural Boundaries in Media & Fashion
- Talmud (Avodah Zarah 11a) bans deriving pleasure from idolatrous symbols. In modern culture, Jews must avoid normalizing idol imagery in clothing, music, or branding.
Technology & Symbolism
- Ramban (Deut. 7:25) stresses the double rejection of ornaments. In today’s digital age, this warns against monetizing or promoting ancient idol motifs in NFTs, gaming, or media.
Public Jewish Identity
- Midrash (Sifrei Devarim §61) states possession defiles one’s home. Public rejection of pagan ornaments reinforces Kiddush Hashem in a world where such symbols are commercialized.
Notes on this Mitzvah's Fundamentals
Idolatry – עֲבוֹדָה זָרָה
- Rambam (Hilchot Avodat Kochavim 7:4–5) rules that crowns, jewelry, and clothing placed upon idols are forbidden in benefit, just like the idol itself. Talmud (Avodah Zarah 52b) confirms these require destruction. Sefer HaChinuch (429) stresses their danger, since ornamentation glorifies false gods. Thus, this mitzvah directly uproots idolatry’s appeal.
Thought – מַחֲשָׁבָה
- Sefer HaChinuch (429) emphasizes that beauty seduces the mind, drawing people toward idolatry. Rashi (Deut. 7:25) explains the verse to mean ornaments, though external, affect inner thoughts. Abstaining disciplines the mind not to admire pagan aesthetics.
Reverence – יִרְאַת שָׁמַיִם
- Ramban (Deut. 7:25) notes the Torah repeats “detest” and “abhor” to instill total rejection. Midrash (Sifrei Devarim §61) equates possessing ornaments to defilement. Reverence for Heaven requires not tolerating what honors idols.
Holiness – קְדֻשָּׁה
- Rambam (Sefer HaMitzvot, Lo Ta’aseh 27) places this mitzvah among those preserving Israel’s holiness. Ornaments, though beautiful, are spiritually corrupt. Abstention ensures Israel remains a “kingdom of priests and a holy nation” (Exodus 19:6).
Covenant – בְּרִית
- Midrash Tanchuma (Ki Tisa 19) contrasts Israel’s ornaments at Sinai (loyalty) with pagan ornaments (betrayal). The mitzvah reaffirms Israel’s covenant with Hashem, rejecting beautification of false gods.
Community – קְהִלָּה
- Sefer HaChinuch (429) warns that communal use of ornaments would normalize idolatry. The prohibition unites Israel in collective rejection, preserving communal purity.
Speech – דָּבָר
- Talmud (Avodah Zarah 19b) equates praising idols verbally with serving them. Ornamentation functions similarly, magnifying idols. The mitzvah prevents glorification through both objects and words.
Faith – אֱמוּנָה
- Rambam (Hilchot Avodat Kochavim 2:3) states that rejecting idolatry affirms emunah in Hashem. Forbidding ornaments ensures faith is not diluted by admiration of pagan symbols.
Between a person and G-d – בֵּין אָדָם לְמָקוֹם
- Sefer HaChinuch (429) explains this mitzvah protects the exclusive bond with Hashem. Rambam (Hilchot Avodat Kochavim 7:5) rules that even indirect benefit breaks that loyalty. This is purely Bein Adam L’Makom, safeguarding direct devotion to G-d.
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