In this part of the chapter, we explore three verses that all revolve around a single theme: the power of proper speech - words spoken in their proper place, rebuke delivered to a receptive ear, and a mission fulfilled with loyalty. We will examine the words of Rashi, the insights of the Vilna Gaon, and the approach of the Malbim, seeing how each of them opens a different window onto the very same verse.
תַּפּוּחֵי זָהָב בְּמַשְׂכִּיּוֹת כָּסֶף דָּבָר דָּבֻר עַל אׇפְנָיו׃ (יא) - Like apples of gold in filigree settings of silver, so is a word fitly spoken. (11)
First, regarding the vocalization: the Minchat Shai as well as Rashi note that the letter aleph in the word "ofnav" (אׇפְנָיו) is vocalized with a kamatz chatuf, meaning a kamatz katan, pronounced "o". This is also true in words such as "chokhmah" - as in "grant us from Yourself wisdom (chokhmah), understanding, and knowledge" - though some cantors, particularly among Ashkenazim, err and say "chakhmah". Similarly with the word "oniyyah" (ship), which has a kamatz katan even though there is no letter vav. Here too: "davar davur al ofnav".
Rashi explains: "golden apples" are engraved ornaments, and "silver settings" (maskiyot kesef) are vessels plated with silver upon which the golden ornaments are depicted. And "a word spoken al ofnav" means in its proper place, well-founded and properly settled. Rashi brings examples for this root from the verses "your carried burdens" and "I bear Your terrors, I am distraught [afunah]," meaning something resting firmly upon its base. Rashi emphasizes: this does not derive from the root of ofan, meaning a wheel. Some have joked that a mail carrier riding a bicycle (ofanayim) is "a word spoken al ofnav," but according to Rashi, this has nothing to do with a wheel; rather, it means something set securely on its base - which he proves from the kamatz chatuf in the word.
The Vilna Gaon explains: a golden apple overlaid with silver. One who looks with a superficial gaze sees only the silver, while one who looks with deeper vision also perceives the gold beneath it. This aligns with the direction cited by the Malbim, that golden apples were adorned with silver filigree. "Maskiyot" is related to vision, as in "sokhah be-ru'ach ha-kodesh" (gazing with the Holy Spirit) said of our mother Sarah (though there it is spelled with a samekh, as this root appears with both samekh and shin), and from this comes "even maskit" (a figured stone) and "sekiyot ha-chemdah" (desirable imagery) - things upon which every eye gazes. They would craft silver engravings over the gold, like a lattice or mesh of intricate carvings; upon looking closely, it is magnificent to see both the silver ornamentation and the prominent gold peering through from within.
Based on this, the Vilna Gaon explains "a word fitly spoken": Torah contains PaRDeS - peshat (plain meaning), remez (allusion), derash (homiletical meaning), and sod (mystical secret). (There is a humorous quip: why are there some Sephardim who have not yet learned peshat and are already delving into sod? Because instead of reading "PaRDeS," they read "SeFRaD" - Sod, Peshat, Remez, Derash; they start with the Sephardic letter samekh, at times entirely skipping the plain meaning to jump directly into Kabbalah.) Sometimes a person delivers a discourse, an insight, or an explanation that encapsulates both the simple understanding and the deeper realm - and this is "apples of gold in settings of silver." A listener absorbs the exterior layer and grasps the plain meaning, while one who delves deeper realizes that mystical secrets from the inner dimension of Torah were woven beneath the surface. It is truly wondrous to see in the writings of the Ari how he discovers profound mystical concepts within verses that seem entirely straightforward, showing how the esoteric clothes itself within the literal. Says the Vilna Gaon: sometimes a person speaks words on the level of peshat, appearing merely as silver settings, but look within and you will see gold - the interiority and the depth.
And why is the esoteric realm compared to gold while the plain meaning is likened to silver? The Vilna Gaon explains: silver is accessible to everyone and needed for every daily transaction, whereas gold is reserved for those of distinguished standing. An ordinary person does not keep gold bars in his home, but everyone possessed silver coins. Likewise, the plain meaning is needed by all, whereas the gold - the inner dimension of the Torah - belongs to people of stature who have already filled their bellies with Shas and the Halakhic authorities.
And why does the verse specifically use the example of apples? The Vilna Gaon explains that apples come in three colors (presumably referring to green, yellow, and red). Similarly, in every matter of Torah there are three paths: the Written Torah is divided into three - Torah, Nevi'im, and Ketuvim; and the Oral Torah is divided into three - Midrash, Baraita, and Mishnah. And if one asks, "Is there not also Gemara?" the Vilna Gaon explains that the Gemara encompasses everything, as "the Babylonian Talmud is blended from all of them." Thus, both the Written Torah and the Oral Torah are composed of triads. Therefore, when a sage delivers a discourse that is "a word fitly spoken" (al ofnav), it contains all the modalities (ofanim): peshat, remez, derash, and sod are all integrated within his words.
One of the great luminaries who engaged extensively in this was the Ben Ish Chai, who would take an apparently simple concept and demonstrate how it held tremendous depth. Similarly, the holy Ari, regarding many matters written simply, reveals their inner depth, explaining how the verse is understood through Kabbalah. For example, he would not recite the Rosh Hashanah liturgical poems (piyyutim) of Rabbi Shlomo ibn Gabirol, Ibn Ezra, and other early Sephardic masters; rather, he recited specifically the poems of the Kalir, the very intricate piyyutim of the early Ashkenazic sages. Why? Because he said that the Sephardic piyyutim are not constructed upon the mystical path but are purely literal, whereas the Ashkenazic piyyutim were composed according to the esoteric wisdom, reflecting the order of the Sefirot and the spiritual worlds. The Kabbalists know how to take a seemingly simple matter and reveal within it its true depth and interiority.
Consider an example mentioned previously regarding Yom Kippur: "Fortunate are you, Israel! Before Whom do you purify yourselves, and Who purifies you?" On the simple level of understanding - your Father in Heaven; even a child can understand this. But someone versed in Kabbalah will offer an additional explanation, of inner depth: What is Mi ("Who")? Mem-Yud has the numerical value of fifty, hinting to Binah (similar to "Who [Mi] created these," which also hints to higher worlds). Corresponding to the fifty gates of Binah, there are fifty gates of impurity. A person may descend into the gates of impurity, from which it is exceedingly difficult to escape, requiring the Holy One, blessed be He, to bring him out. According to the mystical approach, they explain: "Before Mi" - as long as you have not reached "fifty" (Mi), the fifty gates of impurity - "you purify yourselves" on your own; but "and Mi" - if you have already reached there - "purifies you," only the Holy One, blessed be He, can purify you.
And if we wish to delve even deeper: Mi represents the fifty gates of Binah, and the realm of repentance (teshuvah) emanates from the Sefirah of Binah. This is why in "Blessed are You, Hashem, Who desires repentance" - the vocalization of the divine Name there corresponds to Binah, which is the tzeireh. As explained previously, Binah is akin to a mother (Imma), whose essence is rebirth, emerging anew like a newborn child. From where does purity stem? From the power of Mi, from the power of Binah. This is just a modest example illustrating how one can take a simple text, understand one level through peshat, and yet perceive an entirely different world in its depth - and here we have only touched upon peshat and sod, while it also contains remez and derash. The true wonder is to speak "a word fitly spoken" (davar davor al ofanav), so that it is understood on every level and in every mode.
The Malbim explains: A golden apple is a precious object (not referring to an edible apple, but to an ornament sculpted entirely of gold), placed within silver filigree settings - silver ornaments of lesser value that enhance it, through which one gazes and sees the gold beneath them. No one overlays iron or tin with silver filigree; rather, it is placed over gold, making the combination exquisite.
So it is with "a word fitly spoken": speech is the "filigree settings," and the hidden interior is the gold beneath it. Here, matzpun does not mean "conscience" in the modern sense, but rather a person's hidden depths (tsefunot), his inner being. When the inner core is precious and the soul's concealed recesses are full of dignity, speech too is noble, elevated, and purged of all dross. When you hear such a person speak, his words are refined and respectful; he neither uses foul language nor speaks cheaply. But if he speaks lashon hara and gossip, improper talk, in an arrogant, disparaging, or insolent manner - it becomes clear that beneath the speech lie iron and earthenware, and his soul is debased. If you wish to know who a person is, listen closely to him; from his speech, you will know his inner self.
Note that the Malbim interprets this differently from Rashi. Rashi explained ofanav as related to kanno (its base or proper setting), whereas the Malbim understands it from the word ofan - a wheel. Just as a wheel drives rotation, when you observe a person whose tongue rolls forth words, there is an inner wheel turning it, which is the person's inner essence. If the interior is pure, the wheel turns and produces pure speech; but if it is unclean, you hear derogatory talk, lashon hara, falsehood, and gossip. Speech mirrors the mind's thoughts and the soul's inner musings. When speech emerges in its proper rhythm and measure - neither too much nor too little, but precisely what is needed - this is truly "golden apples in silver settings."
Thus, the way to evaluate a person is to listen to him. Some people argue and fight over everything: "No way!", "Are you letting him get away with that?", "I didn't stay quiet; I gave it right back to him!" - immediately, you recognize a contentious and quarrelsome person who is always looking to stir up conflict. Another person says: It does not matter; let it pass. This does not mean one should be a doormat, but even when one must dispute - how does he go about it? There are those you hear during a quarrel and it is appalling: cursing, insulting, and speaking in a humiliating manner. In truth, your own words humiliate you far more than they humiliate your opponent.
נֶזֶם זָהָב וַחֲלִי־כָתֶם מוֹכִיחַ חָכָם עַל אֹזֶן שֹׁמָעַת׃ (יב) - Like a golden earring and an ornament of fine gold, so is a wise rebuker to a receptive ear.
"Like a golden earring and an ornament of fine gold" - both are names of jewelry. Chali is as in "she adorned herself with her earrings and her jewelry" (nezimah vechalyatah), and chalaim are ornaments; kethem is also fine gold jewelry, as in "pure gold" (kethem paz) and the "gold of Ophir" (kethem Ophir). An earring is truly beautiful when matched with a gold ornament, amidst an ensemble of jewelry; so too with the rebuke of a wise man - its beauty is apparent only when there is an ear that listens.
To give a more tangible example: no one takes a diamond and simply sticks it onto their hand. A diamond is beautiful, to be sure, but one must craft a setting for it - a special gold ring, a fitting mount - and only then is its beauty fully realized. Diamonds are not tossed into the street. The same is true of the wise person offering rebuke: he needs a setting where his words can have an effect, and that setting is the listening ear. "A wise rebuker to a receptive ear" - then its beauty is revealed, like a diamond placed in its proper setting.
The Vilna Gaon explains that the nezem is an ear ornament, and the chali is an ornament for the face. People used to adorn their faces with chains, a forehead pendant, and jewelry cascading down over the cheeks, as is common in India, and can also be seen among Yemenite Jews at a henna - jewelry hanging directly over the face. A facial ornament is fashioned from something precious, and it is more valuable than an ear ornament.
Just as both of these ornaments are fine and beautiful, so it is good when a wise person gives rebuke to a listening ear. Notice the parallel: the wise reprover - "a man's wisdom illuminates his face" - who approaches with a welcoming countenance to give rebuke, showing warmth to the other person, is like the chali, the precious facial ornament. But there must also be a "golden earring", the ear ornament, meaning that the words of the wise person fall upon a listening ear - that the student possesses the willingness to listen. Thus we find here a parable of the facial ornament and the ear ornament, reflecting a wise person offering rebuke before an attentive student; and just as both ornaments are beautiful and their combination is magnificent, so too the combination of a wise reprover and a listening student is truly fine.
The Malbim, on the other hand, explains that both the nezem and the chali are ear ornaments. Just as they adorn the outer ear, so a "wise reprover" - meaning one who rebukes from the power of wisdom, through words of wisdom and words of Torah - adorns the listening ear with his rebuke. For when one hears rebuke from a wise person, the words are accepted and leave a lasting impact, and then they adorn the ear like a golden ring and fine gold from Ophir. Thus, when the wise person rebukes and the student listens, the ear is, as it were, adorned with fine jewelry.
כְּצִנַּת־שֶׁלֶג בְּיוֹם קָצִיר צִיר נֶאֱמָן לְשֹׁלְחָיו וְנֶפֶשׁ אֲדֹנָיו יָשִׁיב׃ (יג) - Like the cold of snow on a harvest day, so is a faithful emissary to those who send him, for he refreshes the soul of his master.
Rashi explains: Like the coolness of snowy days, which a person yearns for during harvest time. This does not mean literal snow - for someone harvesting his wheat certainly does not wish for snow to fall - but rather the chill, like a laborer working hard in the heat who longs for a bit of cool air to refresh him. So too, the faithful emissary who carries out his mission properly and fittingly refreshes the soul of his master like a cold breeze on a sweltering day.
The Vilna Gaon likewise explains that this refers to the coolness of snow rather than actual snow: the harvest is a time of intense heat, when the coolness of snow is deeply appreciated. So too is the faithful emissary who fulfills his word - he is as welcome as the chill of snow; for I sent you on an assignment, I am invested in the mission and its outcome, and you accomplished it. Notice the wording: "to those who send him" (*lesholaḥav*) rather than "to his master" - meaning someone I encountered and dispatched, who is not in my employ at all and I am not his master, having merely entrusted him with a mission in passing; nevertheless, he proves as faithful as the coolness of snow. "For he refreshes the soul of his master" - one who possesses a truly devoted servant has his spirit constantly and consistently restored, not just as a one-time occurrence. A master derives immense satisfaction from such a servant, who continually fulfills his duties faithfully and executes his mission precisely as directed.
On a deeper, esoteric level, the Vilna Gaon notes: Calev was a "faithful emissary to those who sent him" - remaining loyal to Moshe and Yehoshua, who sent him to spy out the Land of Israel. And what is meant by "and refreshes the soul of his master"? He restored the Holy Shechinah to the Holy Land. For through him, the people of Israel entered their land, settled it, and inherited it; and Who returned here? The Holy Shechinah, which rests upon them in the Land.
The Malbim explains: On a harvest day, the sun blazes like a furnace and beats down upon the harvester's head until he feels faint - like that young lad who cried to his father, "My head, my head!" - and if a chill of snow arrives, it restores his soul. Such is the faithful emissary. The Malbim applies this to a person who has aroused the wrath of the king and his ministers, having apparently acted improperly and provoked their fury. What can he do to lower the flames? He dispatches an emissary, a messenger who will speak on his behalf, explain, appease, and advocate in his defense. One who sends such an emissary quenches the raging fury and restores his master's spirit.
And why is an emissary called a tzir? To this day, people say "our delegate [tzir] to Congress." We know a tzir [hinge] from a door turning on its hinge. (Incidentally, this is also the origin of the term tzirei leidah, birth pangs, as if a door opens at the moment of birth; and "her birth pangs turned upon her" means that the door did not open properly and, God forbid, she suffered a difficult labor, since the emergence of the child is considered the opening of a door.) From this, the Malbim explains, an emissary is called a tzir: because the emissary goes and returns to bring an answer back to his master, like a door turning on its hinge, swinging back and forth. The emissary goes in order to return, which is why he is called "a faithful emissary [tzir ne'eman] to those who send him."
And what is the deeper allegorical meaning? The Malbim explains: Every person is a tzir, an emissary in this world, and the Holy One, blessed be He, expects us to be faithful emissaries to our Sender, carrying out the mission for which we were sent - "to work it and to guard it," through the positive commandments and negative commandments. A soul that was sent for a mission and fulfilled it - this is the very definition of a faithful emissary to those who send him. "And he restores the soul of his masters" - where does my soul come from? "Whoever breathes out, breathes from within himself." And when the time comes to return the soul to its Master, he will return it in its wholeness, as is fitting for it. Then, says the Malbim, he will not fear the blaze of the coming day that burns like a furnace. A harvest day, a scorching day - do not worry; you will return the soul of your Master, and it will be for you like the chill of snow and not heat, like one for whom Gehinom is cooled.
We find that sometimes a person is due to enter Gehinom, but there are reasons why it is cooled for him, as our Sages said that for whoever recites Krias Shema and enunciates it meticulously, Gehinom is cooled. The story is told that the Chazon Ish once saw someone reciting Krias Shema in the Brisk style: "Shema... Shema... Yisrael... Yisrael," lingering for half an hour on each word, until the shul had already reached the third minyan. The Chazon Ish asked him, "Why are you reciting it this way? Recite it with precision, in the normal manner." The man replied, "Is it not written that for whoever recites Krias Shema and is meticulous with its letters, Gehinom is cooled?" The Chazon Ish told him, "You want them to cool Gehinom for you, but you surely do not want them to put you into a deep freeze! With so many extreme punctilious nuances, that is no longer cooling; it is a freezer."
And regarding this it is said, "It snowed in Tzalmon" - that in a place that is the shadow of death (tzalmavet), one will merit snow. On that scorching day, "Behold, the day comes, burning like a furnace," the day of Gehinom - you will merit the chill of snow. And in what merit? In the merit of having been a faithful emissary to his senders, a faithful emissary to the Holy One, blessed be He, returning the Master's soul - what He gave me, I return pure, just as I received it.
These three verses teach us the secret of speech and mission. "Golden apples in silver carvings" - according to the Vilna Gaon, speech that encompasses all facets of the Torah, peshat and sod alike, appearing from the outside as silver while gold glints from within; and according to the Malbim, speech is the outer garment that reveals the inner essence of a person, which is why the way to evaluate a person is to listen to him. "An earring of gold and an ornament of fine gold" - the rebuke of a wise man requires its proper setting, a listening ear, like a jewel set in its bezel; and when the wise man rebukes with a pleasant countenance and the student listens, both are adorned. And "Like the chill of snow on a harvest day" - the faithful emissary restores the soul of his sender, and every person in his world is an emissary sent on a mission; if he fulfills it and returns his soul to its Master in wholeness, he will merit the chill of snow on the day that burns like a furnace.