כַּעַס

One must break anger with compassion. That is, when one comes to a state of anger, they should not act with any cruelty in their anger. On the contrary, they should strengthen themselves then with great compassion toward the one they wish to be angry at, and sweeten the anger with compassion. Through this, one merits to receive from the tzaddik and to grasp in their mind the ultimate purpose, which is the delight of the World to Come. In everything in the world, they will be able to focus on the ultimate purpose and attain it according to its root, which exists within the soul of the tzaddik (18:2).

Through nullifying anger with compassion, as mentioned above, through this, true tzaddikim receive honor and greatness, and then one merits a true leader who will have compassion on the world, guiding them properly to bring each one to the ultimate purpose (ibid.). Anger and cruelty stem from a lack of understanding.

The more understanding increases, the more anger is nullified, and compassion, kindness, and peace increase. Therefore, through engagement in Torah, through which understanding is drawn, anger is nullified, and compassion and peace are drawn (56:6). Likewise, immersions in a mikveh nullify anger, for through mikveh immersions, understanding is drawn (ibid., 7).

Through anger, the great accuser, who is Esau, who is Edom, is aroused. From the upper accuser, accusers and adversaries are aroused and extend toward the angry person, dominating them.

For through anger, their wisdom departs, the image of G-d is removed from their face, and they lack a human countenance. Through this, enemies dominate them, for they appear to them like a beast, and they do not fear them (57:6). The rectification for anger is fasting, and this is the primary virtue of fasting. Therefore, on the day of fasting, the adversary provokes a person and brings them anger to ruin the fast. Thus, one needs extra vigilance to guard themselves greatly from the fire of anger on the day of fasting, for the primary virtue of fasting is that it subdues anger (ibid.).

Through eating on Shabbat, anger is subdued and nullified (ibid.). Anger harms wealth, and when the evil inclination incites a person to become angry, they should know that at that moment, some amount of wealth is being bestowed upon them from above, and the inclination seeks to ruin this bestowal of wealth (59:5). Through the spoiling of the abundance of wealth caused by anger, through this, one’s reputation and soul are blemished.

But when one guards themselves from anger, and when they come to some anger, they overcome their inclination, lengthen their patience, and subdue their anger, through this, they merit wealth. Through this, they enhance their reputation and soul, merit a good name, and all souls desire to be included in their soul. They merit to bring many souls close to the Blessed Name, which is the primary honor of the Blessed Name (ibid.).

Anger harms livelihood, as mentioned above, and through this, one is distanced from truth. Through this, they are unable to pray, and they are also unable to complete and bring into action what is necessary (66:2, Honor). When one strengthens themselves and breaks anger, through this, the aspect of the spirit of the Messiah is formed and drawn. It is considered as if through them, the entire world and its fullness were formed and created. They merit livelihood, to pray to G-d alone without ulterior motives for the sake of people, G-d forbid, and to bring into action all the commandments and all matters of holiness that need to be done (ibid., 3).

Through the holiness of the Land of Israel, one merits to completely break anger, sadness, and laziness.

The rectification for anger is fasting, and this is the primary virtue of fasting. Therefore, on the day of fasting, the adversary provokes a person and brings them anger to ruin the fast. Thus, one needs extra vigilance to guard themselves greatly from the fire of anger on the day of fasting, for the primary virtue of fasting is that it subdues anger (ibid.). When one strengthens themselves and breaks anger, through this, the aspect of the spirit of the Messiah is formed and drawn. It is considered as if through them, the entire world and its fullness were formed and created. They merit livelihood, to pray to G-d alone without ulterior motives for the sake of people, G-d forbid, and to bring into action all the commandments and all matters of holiness that need to be done (ibid., 3).

כַּעַס מַזִּיק לַעֲשִׁירוּת, וּכְשֶׁהַיֵּצֶר מֵסִית לְאָדָם שֶׁיִּכְעַס, יֵדַע שֶׁבְּזֹאת הַשָּׁעָה יַשְׁפִּיעוּ לוֹ מִלְּמַעְלָה אֵיזֶה סַךְ מָמוֹן וְהַיֵּצֶר רוֹצֶה לְקַלְקֵל זֹאת הַהַשְׁפָּעָה שֶׁל הָעֲשִׁירוּת (נט, ה עַל־יְדֵי אֲכִילַת שַׁבָּת נִכְנָע וְנִתְבַּטֵּל הַכַּעַס (שָׁם Through the holiness of the Land of Israel, one merits to completely break anger, sadness, and laziness. Therefore, one must greatly beseech the Blessed Name to merit coming to the Land of Israel quickly, for through the holiness of the Land of Israel, one merits the aspect of patience, meaning that they lengthen their patience regarding everything that befalls them, do not become angry, and do not take offense at anyone, even if they acted against them in some way (125). Therefore, one must greatly beseech the Blessed Name to merit coming to the Land of Israel quickly, for through the holiness of the Land of Israel, one merits the aspect of patience, meaning that they lengthen their patience regarding everything that befalls them, do not become angry, and do not take offense at anyone, even if they acted against them in some way (125). The essence of repentance is when one hears their disgrace, remains silent, endures the insults and bloodshed that come upon them, and through this, they diminish the blood in the left chamber and sacrifice their evil inclination. Through this, they merit the aforementioned divine honor (ibid., 2). Through being careful and guarding the honor of the Blessed Name to be in perfection, considering themselves despised and repugnant in their own eyes, and their honor as nothing compared to the honor of the Blessed Name, through this, they merit illuminating words in the Torah that shine for them toward complete repentance. Through this, they merit to attain the depths of the Torah’s insights (11:2).