Musar su Geremia 23:29

And in Avoth 3:6 we find: "If one takes upon himself the yoke of Torah, there are removed from him … and the yoke of [earning] a livelihood." Their speaking of "taking upon himself the yoke of Torah" rather than of "learning Torah" implies that this is so only if he takes upon himself the yoke of Torah, not to grow lax in it by any means — like an ox under the yoke, as they have said (Avodah Zarah 5b): "It was taught in the school of Eliyahu: 'Let one always make himself as an ox for the yoke and as an ass for the burden for [the sake of] words of Torah.'" And then, even if the burden of the yoke of earning a livelihood were upon him already it is removed from him. How much more so will the L-rd "arrange" things so that it not be put upon him [in the first place]. And the Torah also protects a man to rescue him from the din of Gehinnom even though he sinned — a fortiori, from the instance of Elisha Acher. For they said (Chagigah 15b): "When Acher died, they said: 'Let him not be judged [(to descend to Gehinnom)], for he occupied himself with Torah, and let him not come to the world to come because he sinned [(in heresy)].'" And we find in Aggadath Mishlei: "There is no charity that saves from the din of Gehinnom, but only Torah alone." [And we learned:] "The fathers of the world answered: 'Since you have been caught in the net of judgment, there is nothing you can do but sit and occupy yourselves with Torah, for it [alone] atones for sin.'" They have also said (Chagigah 27a): "The fire of Gehinnom does not prevail over Torah scholars — a fortiori from [the instance of] a salamander, which, since it is generated by fire, one who anoints himself with it, is not affected by fire. How much more so, Torah scholars, whose entire body is fire, viz. (Jeremiah 23:29): "'Is not My word thus like fire?' says the L-rd?"

Another way of explaining this additional dimension of fondness is that it refers to the two "lights," the light of the written Torah, the hidden light, as well as the light of the oral Torah, i.e. the Talmud. The words מימינו אש דת למו, would refer to the dialectics, the sometimes fiery debate employed by the sages in clarifying halachic points in the Talmud. It is interesting to note that the letters in the words דת למו spell תלמוד when re-arranged. The arguments between scholars reported in the Talmud are quarrels for the sake of Heaven, i.e. the "fire" generated by these debates is holy, not destructive. Concerning such arguments David says in Psalms 29,11: "May the Lord give strength to His people, may he bless His nation with harmony." I have written earlier on the meaning of the word שלום. Our sages have explained Numbers 21,14: את והב בסופה as an allusion to the harmony which eventually results from quarrels which are carried on by people who harbor pure motives (Kidushin 30b). Our verse may contain a similar hint; though concerning the subject matter under discussion the Rabbis engaged in the debate were at opposite sides, this had no bearing on their personal relations with one another which remain harmonious. In fact they made a point of emphasizing this at the end of such discussions. This is why they are described as "beloved by G–d. The words אשדת למו also are a hint at what is related in Taanit 4a: Constant apparent anger in certain young scholars has its root in Torah (discussions); this is referred to in Jeremiah 23,29: "Behold! My word is like fire, says the Lord." The fire alluded to in our verse is the fire of anger. It is caused by debate of points of Torah. The young scholars become angry when they observe people making all kinds of excuses for themselves while observing the strict letter of Torah law. Their anger is comparable to the anger and jealousy Pinchas felt on behalf of G–d when he slew Zimri. Most people who find excuses to ignore certain parts of the Torah object to interpretations of the law as stated in the Talmud.

Concerning the example of the פטיש, hammer, used in the Tanchuma, the author of that story views the Torah like a hammer which when applied to a rock splits it and releases the kernel while the sparks produced burn the קליפות. This is why the author of the Tanchuma speaks about the son also being a smith. A smith is always busy applying the hammer to the anvil. Rabbi Levi chose the metaphor of the jeweler, goldsmith, since this is also a metaphor for Torah which described "gold as being found in a land called good" (Genesis 2,12). The land referred to is ארץ ישראל, and in no other country can Torah be studied as effectively as in ארץ ישראל (Bereshit Rabbah 16,4). The smith and the goldsmith therefore are metaphors describing the same thing. The forces of Esau will be burned by Jacob whose house will be a fire, as well as by the house of Joseph which will be like a flame.