Not to derive benefit from ornaments of idols

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.