DEUT1560 Anger is an evil trait. Just as scurvy is a disease of the body, so anger is a disease of the soul. Our Sages have said (Nedarim 22a): "If one gets angry, all the varieties of Gehinnom rule over him, as it is written (Koheles 11:10): 'Remove anger from your heart, and remove evil from your flesh,' and evil is nothing other than Gehinnom, as it is written (Mishlei 16:4): 'Hashem made everything for His own sake, and even the wicked man for the day of evil.' What is more, he is affected by piles, as it is written [this verse]: 'And Hashem will give you there an angry heart and failing eyes and despondency of soul.' What is it that causes the eyes to fail and the soul to despond – piles." Our Sages have further said (Nedarim 22b): "If one gets angry, even the Shechinah is of no account to him as it is written (Tehillim 10:4): 'The wicked man, when his anger grows, [says that] He will not inquire [after My deeds]. All his thoughts are that there is no God.' And he also forgets his learning and growth in folly, as it is written (Koheles 7:9): 'For anger resides in the breast of fools,' and (Mishlei 13:16): 'And the fool will spread out folly.' And it is known that his sins are more than his merits, as it is written (ibid 29:22): 'And the man of anger is abundant in sin.'" And his punishment is very great, as it is written (ibid. 19:19): "He who waxes in anger bears his punishment."

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DEUT1564 See [[DEUT406]] Deuteronomy 9:7 angered TZADIK 501-3

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DEUT1578 One must do all for the sake of the Almighty, Who looks into one's heart as it is written (Yirmeyahu 17:10): "I am Hashem, who searches the heart and examines the innards," and [this verse]: "The hidden things are [known] to Hashem our God." Therefore, let the proud man know that if he does not take care with wisdom and zeal to rescue himself from pride, though he may possess Torah and good deeds, he inherits Gehinnom. For the evil inclination lies in ambush for him and brings arguments and rationalizations to lead him to pride in order to drive him from the world. Therefore, one must not be slack in conquering the evil inclination every day.

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DEUT1583 All of the prophets commanded repentance, and Israel is redeemed only through repentance (Sanhedrin 97b). And the Torah has assured us that Israel is destined to repent at the end of their exile, whereupon they will be immediately redeemed, as it is written [Devarim 30:1-3).

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DEUT1592 If one has been moved to perform this mitzvah of Torah study, to fulfill it correctly and be crowned with the crown of Torah, he should not divert his mind to other matters, and he should not set his heart upon acquiring Torah together with wealth and honor. But (Avos 6:4): "This is the way of Torah: Eat bread with salt, and drink water by measure, and sleep on the ground, and live a life of affliction – – and labor in Torah." And if you say: "When I acquire enough money to free myself from my work, then I will devote myself to Torah study" – – if such a thought enters your mind, you will never merit the crown of Torah. But "make your Torah permanent and your work temporary" (ibid.1:15), "And do not say: 'When I free myself I will learn' – perhaps you will never free yourself" (ibid. 2:4). The Torah writes [this and next verse]: "It [Torah] is not in heaven" – – that is, it does not reside with the haughty, "and it is not across the seas" – – that is, it does not reside with those who cross the seas [for commerce] (Eruvin 55a). Therefore, our Sages of blessed memory have stated (Avos 2:5): "Not all those who engage in commerce grow wise," and (ibid.4:10): "Limit your occupations and occupy yourself with Torah."

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DEUT1607 See [[DEUT123]] Deuteronomy 4:29 guides TZADIK 513

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DEUT1608 As it is written (Mishlei 20:4): "The lazy man will not plow in the winter." Rabbi Shimon bar Yochai said: "This refers to one who did not study Torah in his youth and wants to do so in his old age, but is not able, as the first concludes: 'Therefore, he shall ask in the harvest, but have nothing.' Thus far did king Shelomo condemn the lazy man, but Moshe our teacher, may peace be upon him, said something greater than everyone, as it is written [this verse]: 'For this thing is extremely close to you, in your mouth and in your heart to do it' – only take the thing from out of your mouth (Devarim Rabbah 8:6). And there is no laziness greater than that of failing to emit the words from one's mouth.

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DEUT1650 [There are six motivations to repentance:] (1) When many troubles come upon a man he should commune with his heart, acknowledging that these troubles are the fruits of his ways and actions, and that his sins and evil ways have brought them upon him; and he should return to God, who will be compassionate to him, as it is written [this verse]: "And many evils and troubles shall come upon them, so that they will say on that day: 'Have these evils not come upon us because our God is not among us?'" And this type of repentance is accepted by God. This is not the case with men, for if one man sins against another and, when in dire straits, is regretful and humbles himself before him, requiring his help, this regret will be scorned by the other, as Yiftach said (Shoftim 11:7): "And why have you come to me now when you are in distress?" But it is among the lovingkindness is of the Blessed One that He accepts repentance resulting from affliction and that it finds favor with Him, as it is written (Hoshea 14:2): "Return, O Israel, to Hashem your God, for you have stumbled in your transgression," and (:5): "I shall heal their backslidings; I shall love them freely." And it is written (Mishlei 3:12): "For whom Hashem loves He chastises, and is reconciled with, as a father with his son." But if one does not repent in his affliction then his punishment is doubled, as in the case of a king of flesh and blood. If he chastises one who has sinned against him and the other refuses to except his chastisement, he will chastise him even more and place an even heavier yoke upon him. So with the Holy One Blessed be He, as it is written (Yayikra 26:18): "And if you will not for all this listen to me, then I will afflict you even more." And if he does not reflect that these evils come upon him because of his sins and considers them a chance happening, then he will be the object of great wrath, since he does not believe that he is being afflicted because of his sins.

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DEUT1677 See [[DEUT406]] Deuteronomy 9:7 angered TZADIK 501-3

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DEUT1686 See [[DEUT220]] Deuteronomy 6:5 love TZADIK 103-7

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