These sources explore anger as a destructive trait that expels intellect and corrupts the soul, examining its spiritual consequences and the disciplined practices—including self-reflection, restraint, and careful measure—required to overcome it.
כִּי הַכַּעַס מוֹצִיא שִׂכְלוֹ שֶׁל אָדָם מִקִּרְבּוֹ
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What the sources say
The foundational teaching appears already in Nedarim 22b, where three Amoraim enumerate what anger uproots: Rabba bar Rav Huna teaches that in the moment of anger even the Divine Presence is not important to the person; Rabbi Yirmeya of Difti adds that anger causes one to forget Torah learning and increases foolishness; and Rav Naḥman bar Yitzḥak concludes that the angry person's sins are acknowledged to outnumber his merits — all drawn from pesukim in Tehillim, Kohelet, and Mishlei.
Orchot Tzadikim 12:4 sharpens the same point: anger drives a person's intellect out of him entirely, multiplies quarrel and contention, and makes it impossible for the hot-tempered person to be saved from grave sins — while Orchot Tzadikim 12:2 likens anger to a physical disease of the soul, citing the rabbinic teaching that all forms of Gehinnom gain dominion over one who is angry.
Mesillat Yesharim 11 describes the anger-prone person as one whose heart is no longer with him and whose judgment is lost, such that intellect does not rule over him at all — like a predatory beast — and who could destroy an entire world if given the power, quoting Iyov 18:4: 'you who tears his soul in his anger; shall the earth become forsaken because of you?'; Shabbat 105b likewise warns that one who smashes vessels or tears garments in anger is to be regarded as an idol-worshipper, because the evil inclination leads a person step by step until he denies the core.
For repair, Midrash Shmuel on Avot 2:10 prescribes deliberate delay: train yourself never to act on anger quickly, for the fruit of haste is regret — instead, pause and weigh on the scales of judgment whether the anger is warranted before acting on it; Berakhot 7a and Berakhot 7b derive from the verse 'My face will go, and I will give you rest' that one must not even attempt to placate an angry person while the anger is still in full force — rather wait until it passes — a principle that applies both to human relationships and, as the Gemara frames it, to God's own conduct toward Israel.
משלי כ״ט:כ״ב
Proverbs 29:22
A wrathful person stirs up strife, and one given to anger multiplies transgression. The verse presents anger as a force that destabilizes moral life and leads to further sin.
אִֽישׁ־אַ֭ף יְגָרֶ֣ה מָד֑וֹן וּבַ֖עַל חֵמָ֣ה רַב־פָּֽשַׁע׃
An angry man provokes a quarrel; A hothead commits many offenses.
נדרים כ״ב ב — ד"ה אָמַר רַבָּה בַּר רַב הוּנָא
Nedarim 22b:2
Rabbi Yochanan says that anger is one of the traits of Gehenna, and that a person who becomes angry forgets his learning and wisdom. The passage directly links anger to self-ruin and loss of Torah.
אָמַר רַבָּה בַּר רַב הוּנָא: כׇּל הַכּוֹעֵס, אֲפִילּוּ שְׁכִינָה אֵינָהּ חֲשׁוּבָה כְּנֶגְדּוֹ, שֶׁנֶּאֱמַר: ״רָשָׁע כְּגֹבַהּ אַפּוֹ בַּל יִדְרֹשׁ אֵין אֱלֹהִים כׇּל מְזִמּוֹתָיו״. רַבִּי יִרְמְיָה מִדִּיפְתִּי אָמַר: מְשַׁכֵּחַ תַּלְמוּדוֹ וּמוֹסִיף טִיפְּשׁוּת, שֶׁנֶּאֱמַר: ״כִּי כַעַס בְּחֵיק כְּסִילִים יָנוּחַ״, וּכְתִיב: ״וּכְסִיל יִפְרֹשׂ אִוֶּלֶת״. רַב נַחְמָן בַּר יִצְחָק אָמַר: בְּיָדוּעַ שֶׁעֲוֹנוֹתָיו מְרוּבִּין מִזְּכִיּוֹתָיו, שֶׁנֶּאֱמַר: ״וּבַעַל חֵמָה רַב פָּשַׁע״.
Rabba bar Rav Huna said: Anyone who gets angry, at that moment even the Divine Presence is not important to him, as it is stated: “The wicked, in the height of his anger says: He will not require; all his thoughts are: There is no God” (Psalms 10:4). Rabbi Yirmeya of Difti said: Anyone who gets angry forgets his learning and increases foolishness, as it is stated: “For anger rests in the bosom of fools” (Ecclesiastes 7:9), and it is written: “But a fool unfolds folly” (Proverbs 13:16). Rav Naḥman bar Yitzḥak said: With regard to one who gets angry, it is acknowledged that his sins are more numerous than his merits, as it is stated: “And a wrathful man abounds in transgression” (Proverbs 29:22).
שבת ק״ה ב — ד"ה אֵימַר דְּשָׁמְעַתְּ לֵיהּ לְרַבִּי יְהוּדָה בִּמְתַקֵּן
Shabbat 105b:8
The Gemara says that one who tears garments in anger or shatters objects in anger is like an idolater, and it warns that anger can lead to severe spiritual damage. It frames anger as an undermining force that can carry a person beyond control.
אֵימַר דְּשָׁמְעַתְּ לֵיהּ לְרַבִּי יְהוּדָה בִּמְתַקֵּן, בִּמְקַלְקֵל מִי שָׁמְעַתְּ לֵיהּ? אָמַר רַבִּי אָבִין: הַאי נָמֵי מְתַקַּן הוּא, דְּקָעָבֵיד נַחַת רוּחַ לְיִצְרוֹ. וּכְהַאי גַּוְונָא מִי שְׁרֵי? וְהָתַנְיָא, רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר מִשּׁוּם חִילְפָא בַּר אַגְרָא שֶׁאָמַר מִשּׁוּם רַבִּי יוֹחָנָן בֶּן נוּרִי: הַמְקָרֵע בְּגָדָיו בַּחֲמָתוֹ, וְהַמְשַׁבֵּר כֵּלָיו בַּחֲמָתוֹ, וְהַמְפַזֵּר מְעוֹתָיו בַּחֲמָתוֹ, יְהֵא בְּעֵינֶיךָ כְּעוֹבֵד עֲבוֹדָה זָרָה. שֶׁכָּךְ אוּמָּנוּתוֹ שֶׁל יֵצֶר הָרָע: הַיּוֹם אוֹמֵר לוֹ עֲשֵׂה כָּךְ, וּלְמָחָר אוֹמֵר לוֹ עֲשֵׂה כָּךְ, עַד שֶׁאוֹמֵר לוֹ עֲבוֹד עֲבוֹדָה זָרָה וְהוֹלֵךְ וְעוֹבֵד. אָמַר רַבִּי אָבִין: מַאי קְרָאָה — ״לֹא יִהְיֶה בְךָ אֵל זָר וְלֹא תִשְׁתַּחֲוֶה לְאֵל נֵכָר״, אֵיזֶהוּ אֵל זָר שֶׁיֵּשׁ בְּגוּפוֹ שֶׁל אָדָם? הֱוֵי אוֹמֵר, זֶה יֵצֶר הָרָע.
The Gemara asks: Say that you heard that Rabbi Yehuda rules that one is liable for performing a labor not needed for its own sake in the case of a constructive act; did you hear him deem one liable in the case of a destructive act? Rabbi Avin said: This case, where one rends his garment in anger, is also constructive, because in doing so he assuages his anger. Rending his garment calms him; therefore, it can be said that he derives benefit from the act of rending, and it is consequently a constructive act. The Gemara asks: And is it at all permitted to tear in that manner? Wasn’t it taught in a baraita that Rabbi Shimon ben Elazar says in the name of Ḥilfa bar Agra, who said in the name of Rabbi Yoḥanan ben Nuri: One who rends his garments in his anger, or who breaks his vessels in his anger, or who scatters his money in his anger, should be like an idol worshipper in your eyes, as that is the craft of the evil inclination. Today it tells him do this, and tomorrow it tells him do that, until eventually, when he no longer controls himself, it tells him worship idols and he goes and worships idols. Rabbi Avin said: What verse alludes to this? “There shall not be a strange god within you, and you shall not bow to a foreign god” (Psalms 81:10). What is the strange god that is within a person’s body? Say that it is the evil inclination. One may not rend his garments in anger, because in doing so he is deriving pleasure from satisfying the evil inclination.
ברכות ז׳ א — ד"ה אָמַר רַב זוּטְרָא בַּר טוֹבִיָּה
Berakhot 7a:3
Rav teaches that God's will is for His mercy to overcome His anger toward Israel and to conduct Himself toward them with the attribute of mercy; Rabbi Yoḥanan derives from the verse "My face will go, and I will give you rest" that one should not appease a person while angry but rather wait until his anger passes, just as God told Moses to wait until His face of wrath departed before granting the request.
אָמַר רַב זוּטְרָא בַּר טוֹבִיָּה, אָמַר רַב: ״יְהִי רָצוֹן מִלְּפָנַי שֶׁיִּכְבְּשׁוּ רַחֲמַי אֶת כַּעֲסִי, וְיִגּוֹלּוּ רַחֲמַי עַל מִדּוֹתַי, וְאֶתְנַהֵג עִם בָּנַי בְּמִדַּת רַחֲמִים, וְאֶכָּנֵס לָהֶם לִפְנִים מִשּׁוּרַת הַדִּין״. וְאָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי יוֹסֵי: מִנַּיִן שֶׁאֵין מְרַצִּין לוֹ לְאָדָם בִּשְׁעַת כַּעְסוֹ, דִּכְתִיב: ״פָּנַי יֵלֵכוּ וַהֲנִחֹתִי לָךְ״. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה: הַמְתֵּן לִי עַד שֶׁיַּעַבְרוּ פָּנִים שֶׁל זַעַם וְאָנִיחַ לְךָ.
Rav Zutra bar Tovia said that Rav said: God says: May it be My will that My mercy will overcome My anger towards Israel for their transgressions, and may My mercy prevail over My other attributes through which Israel is punished, and may I conduct myself toward My children, Israel, with the attribute of mercy, and may I enter before them beyond the letter of the law. And Rabbi Yoḥanan said in the name of Rabbi Yosei: From where is it derived that one must not placate a person while he is in the throes of his anger, rather he should mollify him after he has calmed down? As it is written, when following the sin of the Golden Calf, Moses requested that the Divine Presence rest upon Israel as it had previously, God said to him: “My face will go, and I will give you rest” (Exodus 33:14). Rabbi Yoḥanan explained: The Holy One, Blessed be He, said to Moses: Wait until My face of wrath will pass and I will grant your request. One must wait for a person’s anger to pass as well.
ברכות ז׳ ב — ד"ה וְאָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן
Berakhot 7b:4
Rabbi Yochanan transmits from Rabbi Shimon ben Yochai a derivation that one should not attempt to placate a person while he is in the grip of anger, basing this on the verse "My face will go, and I will give you rest" (Shemot 33:14).
וְאָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַי: מִנַּיִן שֶׁאֵין מְרַצִּין לוֹ לָאָדָם בִּשְׁעַת כַּעֲסוֹ — שֶׁנֶּאֱמַר: ״פָּנַי יֵלֵכוּ וַהֲנִחוֹתִי לָךְ״.
And Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: From where is it derived that one must not placate a person while the person in the throes of his anger? As it is stated: “My face will go, and I will give you rest” (Exodus 33:14).
ברכות כ״ט ב — ד"ה אֲמַר לֵיהּ אֵלִיָּהוּ לְרַב יְהוּדָה אֲחוּהּ
Berakhot 29b:16
The Gemara records that one should never appease a person in the hour of his anger, and it treats anger as a dangerous, unstable state. It also discusses prayerful restraint as part of the proper response to inner turmoil.
אֲמַר לֵיהּ אֵלִיָּהוּ לְרַב יְהוּדָה אֲחוּהּ דְּרַב סַלָּא חֲסִידָא: לָא תִּרְתַּח וְלָא תִּחְטֵי. לָא תִּרְוֵי וְלָא תִּחְטֵי. וּכְשֶׁאַתָּה יוֹצֵא לַדֶּרֶךְ, הִמָּלֵךְ בְּקוֹנְךָ וָצֵא. מַאי הִמָּלֵךְ בְּקוֹנְךָ וָצֵא? אָמַר רַבִּי יַעֲקֹב אָמַר רַב חִסְדָּא: זוֹ תְּפִלַּת הַדֶּרֶךְ. וְאָמַר רַבִּי יַעֲקֹב אָמַר רַב חִסְדָּא: כׇּל הַיּוֹצֵא לַדֶּרֶךְ צָרִיךְ לְהִתְפַּלֵּל תְּפִלַּת הַדֶּרֶךְ.
On the topic of prayers recited while traveling and in times of danger, the Gemara discusses the traveler’s prayer. When he appeared to him, Elijah the Prophet said to Rav Yehuda brother of Rav Sala Ḥasida: Do not get angry and you will not sin. Do not get drunk and you will not sin. And when you set out on a journey, consult with your Creator, and then set out. The Gemara asks: What is the meaning of: Consult with your Creator, and then set out? Rabbi Ya’akov said that Rav Ḥisda said: That is the traveler’s prayer. And Rabbi Ya’akov said that Rav Ḥisda said: It is not only good advice, but established halakha that anyone who sets out on a journey must recite the traveler’s prayer prior to embarking on his journey.
אבן עזרא
אבן עזרא
Orchot Tzadikim 12:4
Anger expels a person's intellect from within him, leading to increased angry speech, quarrels, and reproaches, such that an angry person cannot be saved from serious sins.
כִּי הַכַּעַס מוֹצִיא שִׂכְלוֹ שֶׁל אָדָם מִקִּרְבּוֹ, עַד שֶׁמַּרְבֶּה דִּבְרֵי הַכַּעַס, וְנִכְנַס בְּמַחֲלֹקֶת וְקִנְטוּרִים. לָכֵן אִי אֶפְשָׁר שֶׁיִּנָּצֵל הַכַּעֲסָן מֵחֲטָאִים גְּדוֹלִים.
Orchot Tzadikim 12:2
Anger is a bad trait—as scabies sickens the body, so anger sickens the soul—and the sages taught that whoever becomes angry is subject to all types of Gehinnom, as it says in Kohelet, "Remove anger from your heart and put away evil from your flesh.
הַכַּעַס הוּא מִדָּה רָעָה. וְכַאֲשֶׁר הַגָּרָב מֵחֹלִי הַגּוּף – כֵּן הַכַּעַס מֵחֹלִי הַנֶּפֶשׁ. וְאָמְרוּ רַבּוֹתֵינוּ (נדרים כב א): כָּל הַכּוֹעֵס – כָּל מִינֵי גֵּיהִנֹּם שׁוֹלְטִים בּוֹ, שֶׁנֶּאֱמַר (קהלת יא י): ״וְהָסֵר כַּעַס מִלִּבֶּךָ, וְהַעֲבֵר רָעָה מִבְּשָׂרֶךָ״.
Rabbeinu Yonah on Pirkei Avot 2:10
Anger is exceedingly bad, yet humans are drawn to it by nature; one must therefore take care not to become easily angered, for the will desires it—and even when anger is necessary and a person knows it causes damage, he does not restrain himself, like a snake whose venom exits from its teeth of its own accord without the snake needing to expel it, so anger emerges naturally from the bosom of fools.
ידוע הוא כי מדת הכעס היא רעה עד מאד אך טבע בני אדם להיות נמשך אחריה על כן אמר שעל כרחך פעמים מכעס הזהר שלא תהא נוח לכעוס כי יחפוץ רצונך את הכעס. (ואף בדבר שהוא צריך אל הכעס) גם כי הוא יודע שמקלקל מפני כעסו בכל זאת לא ימנע את רוחו כמו הנחש שהארס בשיניו לדעת מקצת החכמים (סנהדרין עח.) וכשנושך הארס יוצא מאיליהן ואין הנחש צריך להשליכו. כן הכעס בחיק כסילים לשם נמצא מאיליו יוצא.
Sefer Chasidim 137
One who fears Heaven, when angered at transgressors, must weigh his anger so that his mind remains settled within him; the passage teaches from Moshe Rabbenu, who grew angry at the sons of Reuben and experienced consequences—that even anger for the sake of Heaven requires measure, and similarly excessive zealousness in performing a mitzvah should not push out proper anger.
בכל דרכיך דעהו (משלי ג ו) כל אדם ירא שמים כשהוא כועס על עוברי עבירה ישקול כעסו כדי שתהא דעתו מיושבת עליו בינו לבין עצמו ויליף ממשה רבינו כשכעס על בני ראובן אמר תרבות אנשים חטאים לפיכך בן בנו נעשה עבד לפסל מיכה אע"פ שלשם שמים הוא כעס הכל צריך מדה וכן בשחוק של מצוה לא ידחוק פי' העושים המצוה ברוב שחוק אל ידחקו הכעס:
ספר חסידים — ד"ה טוב ארך אפים מגבור ומושל ברוחו
Sefer Chasidim תתקיא:48
This passage warns that anger leads a person to shameful speech and harmful acts, and it encourages restraint and humility. It reflects the Sefer Chasidim’s practical moral guidance on controlling impulse.
טוב ארך אפים מגבור ומושל ברוחו מלוכד עיר איזה הוא גבור הכובש את יצרו תראה אדם גבורתו וכוחו ויראתו הכל בהקב"ה ודע כי המחלוקת והקטטה ושמיעת האוזן המתאוה לשמוע דברים בטלים ודברי הבאי ודברי קנטורים כל אלה הדברים מביאים את האדם לידי כעס. וכעס מביאו לידי חטא ועבירה חמורה ולאיסור ועבירה גוררת עבירה ואל תתגא' על העני לא בחכמתך ולא בהונך כי הכל הבל ורעות רוח ואל תטה את אזנך לשמוע דבר רע פן תכשל גם אתה:
חובות הלבבות, שער רביעי - שער הביטחון — ד"ה אַךְ הַסִּבּוֹת אֲשֶׁר בָּהֶן יִתָּכֵן הַבִּטָּחוֹן
Duties of the Heart, Fourth Treatise on Trust:2
In the Gate of Trust, anger is treated as a symptom of lack of bitachon and inner dependence on outcomes. The work pushes the reader toward calm surrender to Divine governance as a repair for reactive temper.
וְכַאֲשֶׁר יִתְבָּרֵר זֶה לָאָדָם וְתִתְחַזֵּק הַכָּרָתוֹ בַּאֲמִתַּת חֶסֶד הַבּוֹרֵא יִבְטַח בּוֹ וְיִמְסֹר אֵלָיו וְיַנִּיחַ הַנְהָגָתוֹ עָלָיו וְלֹא יַחְשְׁדֵהוּ בְּדִינוֹ וְלֹא יִתְקַצֵּף עַל בְּחִירָתוֹ לוֹ כְּמוֹ שֶׁאָמַר דָּוִד עָלָיו הַשָּׁלוֹם (תהלים קטז יג) כּוֹס יְשׁוּעוֹת אֶשָּׂא וּבְשֵׁם ה׳ אֶקְרָא, וְאָמַר (תהלים קטז ג-ד) צָרָה וְיָגוֹן אֶמְצָא וּבְשֵׁם ה׳ אֶקְרָא. כִּי הָעֶבֶד כְּשֶׁיִּהְיֶה לוֹ יוֹתֵר מֵאָדוֹן אֶחָד וְיִהְיֶה כָּל אֶחָד מֵהֶם יָכוֹל לְהוֹעִילוֹ לֹא יִתָּכֵן לוֹ לִבְטֹחַ עַל אֶחָד מֵהֶם מִפְּנֵי שֶׁמְּקַוֶּה הַתּוֹעֶלֶת מִכָּל אֶחָד מֵהֶם. וְאִם יִהְיֶה אֶחָד מֵהֶם יָכוֹל עַל תּוֹעַלְתּוֹ יוֹתֵר מִשְּׁאֵרִיתָם יִהְיֶה חֹזֶק בִּטְחוֹנוֹ בּוֹ כְּפִי יְכָלְתּוֹ אַף עַל פִּי שֶׁהוּא בּוֹטֵחַ בִּשְׁאֵרִיתָם. וְאִם לֹא יוּכַל לְהוֹעִילוֹ וּלְהַזִּיקוֹ כִּי אִם אֶחָד מֵהֶם בִּלְבַד עַל כָּרְחוֹ יִבְטַח עָלָיו לְבַדּוֹ מִפְּנֵי שֶׁאֵינוֹ מְקַוֶּה תּוֹעֶלֶת מִזּוּלָתוֹ. וְכֵן כְּשֶׁיַּרְגִּישׁ הָאָדָם שֶׁלֹּא יוֹעִילֶנּוּ וְלֹא יַזִּיקֶנּוּ אֶחָד מֵהַנִּבְרָאִים אֶלָּא בִּרְשׁוּת הַבּוֹרֵא יִתְבָּרַךְ יָשׁוּב לִבּוֹ מִיִּרְאָתָם וְתִקְוָתָם וְיִבְטַח עַל הַבּוֹרֵא לְבַדּוֹ כְּמוֹ שֶׁנֶּאֱמַר (תהלים קמו ג) אַל תִּבְטְחוּ בִנְדִיבִים בְּבֶן אָדָם שֶׁאֵין לוֹ תְשׁוּעָה.
When one clarifies this to himself, and his recognition in the true kindness of the Creator will be strong - he will place his trust in Him, give himself up completely to Him, and leave the guidance of his life to Him, never suspect Him in His judgments, nor be upset by what He has chosen for him, as David said (on the good - TL) "I will lift up the cup of salvation and call upon the name of the L-ord" (Tehilim 116:13), and (on the bad - TL) "I found trouble and sorrow and call upon the name of the L-ord" (Tehilim 116:3-4). If a slave has more than one master, and each one has the power to help him, it is not possible for him to put his trust in only one of them, since he hopes to benefit from each master. And if one master can benefit him more than the others, he should trust proportionally more in him, even though he also trusts in the others. And if only one of the masters can benefit him or harm him, certainly he should put his trust only on that master, since he does not hope for benefit from the other masters. Similarly, when a human being will realize that no created being can benefit him or harm him without the permission of the Creator, he will stop being afraid of them or of hoping for anything from them, and he will place his trust in the Creator alone, as written "Put not your trust in princes, nor in mortal man who has no help" (Tehilim 146:3).
משנה תורה, הלכות דעות ב׳:ג׳-ד׳
Mishneh Torah, Human Dispositions 2:3-4
Rambam describes anger as an especially corrosive trait and urges extreme distancing from it, while still acknowledging rare cases where a teacher may appear angry only in order to discipline. This is one of the most important halakhic-mussar treatments of temper control.
וְיֵשׁ דֵּעוֹת שֶׁאָסוּר לוֹ לָאָדָם לִנְהֹג בָּהֶן בְּבֵינוֹנִית אֶלָּא יִתְרַחֵק מִן הַקָּצֶה הָאֶחָד עַד הַקָּצֶה הָאַחֵר. וְהוּא גֹּבַהּ לֵב. שֶׁאֵין דֶּרֶךְ הַטּוֹבָה שֶׁיִּהְיֶה אָדָם עָנָו בִּלְבַד אֶלָּא שֶׁיִּהְיֶה שְׁפַל רוּחַ וְתִהְיֶה רוּחוֹ נְמוּכָה לִמְאֹד. וּלְפִיכָךְ נֶאֱמַר בְּמשֶׁה רַבֵּנוּ (במדבר יב ג) "עָנָו מְאֹד" וְלֹא נֶאֱמַר עָנָו בִּלְבַד. וּלְפִיכָךְ צִוּוּ חֲכָמִים מְאֹד מְאֹד הֱוֵי שְׁפַל רוּחַ. וְעוֹד אָמְרוּ שֶׁכָּל הַמַּגְבִּיהַּ לִבּוֹ כָּפַר בָּעִקָּר שֶׁנֶּאֱמַר (דברים ח יד) "וְרָם לְבָבֶךָ וְשָׁכַחְתָּ אֶת ה' אֱלֹקֶיךָ". וְעוֹד אָמְרוּ בְּשַׁמָּתָא מַאן דְּאִית בֵּיהּ גַּסּוּת הָרוּחַ וַאֲפִלּוּ מִקְצָתָהּ. וְכֵן הַכַּעַס מִדָּה רָעָה הִיא עַד לִמְאֹד וְרָאוּי לָאָדָם שֶׁיִּתְרַחֵק מִמֶּנָּה עַד הַקָּצֶה הָאַחֵר. וִילַמֵּד עַצְמוֹ שֶׁלֹּא יִכְעֹס וַאֲפִלּוּ עַל דָּבָר שֶׁרָאוּי לִכְעֹס עָלָיו. וְאִם רָצָה לְהַטִּיל אֵימָה עַל בָּנָיו וּבְנֵי בֵּיתוֹ אוֹ עַל הַצִּבּוּר אִם הָיָה פַּרְנָס וְרָצָה לִכְעֹס עֲלֵיהֶן כְּדֵי שֶׁיַּחְזְרוּ לַמּוּטָב יַרְאֶה עַצְמוֹ בִּפְנֵיהֶם שֶׁהוּא כּוֹעֵס כְּדֵי לְיַסְּרָם וְתִהְיֶה דַּעְתּוֹ מְיֻשֶּׁבֶת בֵּינוֹ לְבֵין עַצְמוֹ כְּאָדָם שֶׁהוּא מְדַמֶּה כּוֹעֵס בִּשְׁעַת כַּעֲסוֹ וְהוּא אֵינוֹ כּוֹעֵס. אָמְרוּ חֲכָמִים הָרִאשׁוֹנִים כָּל הַכּוֹעֵס כְּאִלּוּ עוֹבֵד עֲבוֹדַת כּוֹכָבִים. וְאָמְרוּ שֶׁכָּל הַכּוֹעֵס אִם חָכָם הוּא חָכְמָתוֹ מִסְתַּלֶּקֶת מִמֶּנּוּ וְאִם נָבִיא הוּא נְבוּאָתוֹ מִסְתַּלֶּקֶת מִמֶּנּוּ. וּבַעֲלֵי כַּעַס אֵין חַיֵּיהֶם חַיִּים. לְפִיכָךְ צִוּוּ לְהִתְרַחֵק מִן הַכַּעַס עַד שֶׁיַּנְהִיג עַצְמוֹ שֶׁלֹּא יַרְגִּישׁ אֲפִלּוּ לַדְּבָרִים הַמַּכְעִיסִים וְזוֹ הִיא הַדֶּרֶךְ הַטּוֹבָה. וְדֶרֶךְ הַצַּדִּיקִים הֵן עֲלוּבִין וְאֵינָן עוֹלְבִין שׁוֹמְעִים חֶרְפָּתָם וְאֵינָם מְשִׁיבִין עוֹשִׂין מֵאַהֲבָה וּשְׂמֵחִים בְּיִסּוּרִים. וַעֲלֵיהֶם הַכָּתוּב אוֹמֵר (שופטים ה לא) "וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ":
There are temperaments with regard to which a man is forbidden to follow the middle path. He should move away from one extreme and adopt the other. Among these is arrogance. If a man is only humble, he is not following a good path. Rather, he must hold himself lowly and his spirit very unassuming. That is why Numbers 12:3 describes our teacher Moses as "very humble" and not simply "humble". Therefore, our Sages directed: "Hold oneself very, very lowly." Also, they declared: "Whoever is arrogant is as if he denied God's presence, as implied by Deuteronomy 8:14: 'And your heart will be haughty and you will forget God, your Lord.' Furthermore, they said: "Whoever is arrogant should be placed under a ban of ostracism. This applies even if he is only somewhat arrogant." Anger is also an exceptionally bad quality. It is fitting and proper that one move away from it and adopt the opposite extreme. He should school himself not to become angry even when it is fitting to be angry. If he should wish to arouse fear in his children and household - or within the community, if he is a communal leader - and wishes to be angry at them to motivate them to return to the proper path, he should present an angry front to them to punish them, but he should be inwardly calm. He should be like one who acts out the part of an angry man in his wrath, but is not himself angry. The early Sages said: Anyone who becomes angry is like one who worships idols. They also said: Whenever one becomes angry, if he is a wise man, his wisdom leaves him; if he is a prophet, his prophecy leaves him. The life of the irate is not true life. Therefore, they have directed that one distance himself from anger and accustom himself not to feel any reaction, even to things which provoke anger. This is the good path. This is the way of the righteous: They accept humiliation, but do not humiliate others; they listen when they are shamed, but they do not answer; they do this with love and are joyous in their sufferings. Of them, Judges 5:31 states: "And those who love Him are like the sun when it comes out in its strength."
הגר"א
הגר"א
מסילת ישרים י״א — ד"ה וּנְדַבֵּר עַתָּה מִן הַכַּעַס
Mesillat Yesharim 11:136
The chapter on Nikiyut includes careful avoidance of anger and other traits that compromise purity of action. Ramchal presents disciplined habits and reflection as the path to repair and refinement.
וּנְדַבֵּר עַתָּה מִן הַכַּעַס. הִנֵּה יֵשׁ הָרַגְזָן שֶׁאָמְרוּ עָלָיו, כָּל הַכּוֹעֵס כְּאִלּוּ עוֹבֵד עֲבוֹדָה זָרָה (זהר בראשית), וְהוּא הַנִּכְעָס עַל כָּל דָּבָר שֶׁיַּעֲשׂוּ נֶגֶד רְצוֹנוֹ וּמִתְמַלֵּא חֵמָה עַד שֶׁכְּבָר לִבּוֹ בַּל עִמּוֹ וַעֲצָתוֹ נִבְעָרָה. וְהִנֵּה אִישׁ כָּזֶה כְּדַאי לְהַחֲרִיב עוֹלָם מָלֵא אִם יִהְיֶה יְכֹלֶת בְּיָדוֹ, כִּי אֵין הַשֵּׂכֶל שׁוֹלֵט בּוֹ כְּלָל וְהוּא סָר טַעַם מַמָּשׁ כְּכָל הַחַיּוֹת הַטּוֹרְפוֹת, וְעָלָיו נֶאֱמַר (איוב יח): טֹרֵף נַפְשׁוֹ בְּאַפּוֹ הַלְמַעַנְךָ תֵּעָזַב אָרֶץ? וְהוּא קַל וַדַּאי לַעֲבֹר עַל מִינֵי עֲבֵרוֹת שֶׁבָּעוֹלָם אִם חֲמָתוֹ תְּבִיאֵהוּ לָהֶם, כִּי כְּבָר אֵין לוֹ מֵנִיעַ אַחֵר אֶלָּא כַּעֲסוֹ, וְאֶל אֲשֶׁר יְבִיאֵהוּ יֵלֵךְ. וְיֵשׁ עוֹד פָּחוֹת מִזֶּה, וְהוּא שֶׁקָּשֶׁה לִכְעֹס וְכַעֲסוֹ לֹא לְהַשְׁחִית וְלֹא לְכַלֵּה אֶלָּא כַּעַס מְעַט. וְכַמָּה זַעְמוֹ? רֶגַע וְלֹא יוֹתֵר, דְּהַיְנוּ, מִשָּׁעָה שֶׁהַכַּעַס מִתְעוֹרֵר בּוֹ בְּטֶבַע עַד שֶׁגַּם הַתְּבוּנָה תִּתְעוֹרֵר כְּנֶגְדּוֹ, וְהוּא מָה שֶׁאָמְרוּ חֲכָמִים זִכְרוֹנָם לִבְרָכָה (שם): קָשֶׁה לִכְעֹס וְנוֹחַ לִרְצוֹת, הִנֵּה זֶה חֵלֶק טוֹב וַדַּאי, כִּי טֶבַע הָאָדָם מִתְעוֹרֵר לִכְעֹס וְאִם הוּא מִתְגַּבֵּר עָלָיו שֶׁאֲפִלּוּ בִּשְׁעַת הַכַּעַס עַצְמוֹ לֹא יִבְעַר הַרְבֵּה וּמִתְגַּבֵּר עָלָיו, שֶׁאֲפִילּוּ אוֹתוֹ הַכַּעַס הַקַּל לֹא יַעֲמֹד בּוֹ זְמַן גָּדוֹל אֶלָּא יַעֲבֹר וְיֵלֵךְ, וַדַּאי שֶׁרָאוּי לְשֶׁבַח הוּא. וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (חולין פט): תּוֹלֶה אֶרֶץ עַל בְּלִימָה, אֵין הָעוֹלָם מִתְקַיֵּם אֶלָּא בִּשְׁבִיל מִי שֶׁבּוֹלֵם פִּיו בִּשְׁעַת מְרִיבָה, וְהַיְנוּ, שֶׁכְּבָר נִתְעוֹרֵר טִבְעוֹ בְּכַעַס וְהוּא בְּהִתְגַּבְּרוּתוֹ בּוֹלֵם פִּיו.
ANGER: Let us now discuss anger. There is an anger-prone person about which our sages said: "whoever gets angry is as if he worships idols" (Zohar Korach daf 179, Rambam Deos 2:3, Shab.105b). This person gets angry on anything that is done against his will. He becomes filled with wrath till his heart is no longer with him and his judgment is lost. A man like this would suffice to destroy the whole world if he had the ability. For the intellect does not rule over him in the least. He has literally lost his reason just like all the predatory beasts. On him it is written: "you who tears his soul in his anger; shall the earth become forsaken because of you?" (Job 18:4). Certainly, he can easily transgress any sort of sin in the world to which his rage leads him, for he has no other power moving him other than his anger and will go wherever it takes him. There is another type even less than this. This person is difficult to anger and his anger does not damage and destroy. Rather, it is a small anger. How long does his anger last? It lasts only an instant and not more. From the time his anger's natural stirring is roused till the time his understanding rises up against it. This is what our sages, of blessed memory, referred to saying: "difficult to anger and easy to appease". Behold, certainly this is a good portion, for it is human nature to be roused to anger and if one overpowers it so that even at the moment of anger itself, it will not ignite much and he overcomes it so that even this small amount of anger does not linger within him for a long time, rather it quickly passes and goes away - he is certainly worthy of praise. Our sages of blessed memory said (Chullin 89a):"'who hangs the earth on nothing (belima)' (Iyov 26:7) - [the earth endures on the merit of] one who restrains (bolem) his mouth during a dispute". Namely, his nature has roused him to anger and through strengthening himself over it, he restrains his tongue.
Midrash Shmuel on Avot 2:10
A person who quarrels with mockers and blasphemers may feel compelled to become angry, and anger leads to error and violation of the prohibition against foreign worship; therefore one should train oneself not to anger quickly, since hasty anger produces regret and may constitute a transgression, but rather should pause to weigh the matter justly before determining whether anger is warranted.
ולפי שלפעמים יאמר האדם אם אני מתקוטט עם המחרף והמגדף הריני מוכרח לבא לכלל כעס ובא לכלל כעס בא לכלל טעות ועבר על לא יהיה בך אל זר ע"כ אמר התנא אני נותן לך עצה לתקן את הכל ע"כ סמך ואל תהי נוח לכעוס כלומר לעולם כשאתה רוצה לכעוס תרגיל עצמך שלא תכעוס מהרה כי פרי המהירות חרטה ואפשר שתכעוס שלא כדין ועבירה היא בידך רק תמתין מעט עד שתשקול במאזני צדק אם ראוי שתכעוס אם לאו ע"כ אמר ואל תהי נוח לכעוס כלומר שלא תכעוס מהרה אמנם אחר ששקלת בשכלך ויראה בעיניך שצריך לכעוס כנגדו ראוי לעשות כן.
Midrash Shmuel on Avot 2:11
Some interpreters explain that if the evil inclination dominates a person such that he is always angry, black bile rules him, his days are shortened, and he dies before his time—this is what Solomon meant when he said "for anger kills the fool" and "jealousy slays the one who envies," both of which remove a person from the world; the sages similarly expounded this regarding the case of the Israelite woman's son.
ויצר הרע יש מפרשים שאם שולט באדם יצה"ר תמיד כועס ושולטת בו המרה השחורה ויקצרו ימיו וימות בלא עתו וזהו שאמר שלמה עליו השלום כי לאויל יהרג כעס ופותה תמית קנאה וזהו מוציאין את האדם מן העולם וכן דרשו רז"ל בויצא בן האשה הישראלית וגו':