Rashi: He shines like gold Kesem (treasure). Kesem is what kings store in their treasure-houses, like "Yishneh ha'Kesem ha'Tov" (Eichah 4:1), "vela'Kesem Amarti Mivtachi" (Iyov 31:24), "va'Chali Chasem" (Mishlei 25:12). Everything mentioned here is beauty in a young man.

Rashi (16, according to the metaphor): His first words shone like gold - "Pesach Devarecha Ya'ir" (Tehilim 119:130) - He began with "Anochi Hashem Elokecha" (Shemos 20:2). He first showed that He has kingship over them, and afterwards decreed on them.

Seforno: That is from His Midas ha'Rachamim. The head of His words in His Kadosh Torah is Ma'ase Bereishis, to teach the power of His deeds, in order that people will know Him and merit the world to come. Something is called His when it is totally from Him, and not partially from Him and partially from His body, Heaven forbid. So it is in most places in Tanach, e.g. "Baruch Kevod Hashem mi'Mekomo" (Yechezkel 3:12). This dispels many improper doubts.

Malbim (Melitzah): Rosho is His hidden thoughts and supreme desire like it is in its source, before it is revealed. Nothing is known from it. Kesem is a chunk. This hints that His inner essence is sealed, and it seems that there is nothing internal. The chunk is Paz (fine gold), the dearest matter in the lower world.

Rashi (16, according to the metaphor): They are crowns on letters of the Torah.

Seforno: They are foundations of His Torah, like hair of the body - it is not part of Him.

Malbim (Melitzah): Hair is the excess of the brain. It breaks out and is revealed as hair. This depicts hidden intellect lights that break out via the pores of the hair - the beginning of the revelation of His hidden intent.

Rashi: This is an expression of Teluyim (hanging locks of hair).

Rashi (16, according to the metaphor): From every Kotz (crown on letters of the Torah) we learn Talei Tilim (heaps) of Halachos.

Seforno: They tell matters of Chachamim of the generations, that their heart was raised in Hashem's ways, and Tzadikim go in them, like the Avos, who were pleasing to Him.

Malbim (Melitzah): This hints to Talei Tilim (heaps) on which are Teluyim countless worlds.

Torah Temimah citing Eruvin 22a #1: This is one who is MaSHKim and Ma'ARiV (rises early and stays late) in the Beis Medrash.

Torah Temimah citing Eruvin 22a #2: This refers to one who is MaSHCHiR (blackens) his face like an Orev (raven) for Divrei Torah (i.e. neglects himself. We find that teeth turn black through fasting.)

Torah Temimah citing Eruvin 22a #3: It is one who is makes himself callous like a [black] raven on its family [in order to engage in Torah. A raven does not show mercy on its children, for they are white.)

Rashi (16, according to the metaphor) #1: The Torah was written in black fire on white fire.

Rashi (16, according to the metaphor) #2: When he appeared at the sea, He looked like a youth who fights with strength.

Seforno: So they tell matters of Resha'im, who were Tamei like a raven. Its color opposes white. These are like Dor ha'Mabul, Dor ha'Flagah, Bnei Sedom and those like them. "Shomer Nafsho Yirchak Mehem" (Mishlei 22:5).

Malbim (Melitzah): Black swallows light (does not reflect any of it). This is a metaphor for their great concealment. Light is hidden in them and not revealed at all. They are like Orev and Ta'aroves (mixture) without any recognition [of what is mixed in].

Torah Temimah citing Chagigah 14a: For Yeshivah ¹ He is white; for war [His hair] is black. An elder is best for Yeshivah, and a youth is best for war.