NUM311 There four types of temperament: He who is easily angered and easily pacified, his loss is canceled by his gain. One whom it is hard to anger and hard to pacify, his gain is canceled by his loss. He whom it is hard to anger and easy to pacify, he is a hassid (pious). He whom it is easy to anger and hard to pacify is a wicked person. Pirkei Avot, Perek V, mishnah 14. R. Yonah makes an astute observation: even the pious hassid, in the mishnah's words, does not rule out anger; it is merely hard for him to become enraged. But anger is sometimes required, for the sake of Heaven, as when Pinchas took spear in hand because he saw the prince of a Hebrew tribe vaunting his immorality [this verse]. The reflective Solomon says, "with much wisdom there is much vexation" (Ecclesiastes 1:18). The more we learn and know, the more we can see behind surfaces and illusions, and find conditions and relationships that are inherently wrong, cruel, or perilous. These should arouse deeply-felt opposition and, on occasion, anger. The wiser a human being is, the more sensitive and aware he will be of matters that are unjust, fraught with danger, or stupid. Yet, the mishnah indicates, let the wise man be a hassid and control his anger. R. Yonah concludes with a maxim of the ethical philosophers, "Be not sweet, lest you be swallowed up." In many situations, show anger. If we refuse to react properly after extreme provocation, we run the risk that people will exploit us and take advantage of us, believing us fools and easy marks. Often, in dealing with children, it is wise to make at least a pretense of being angry. The expression of impatience, annoyance or rage has its place. The important thing is that, like the hassid, we should use it as a tool infrequently, only if it is clearly called for. When you no longer need anger, put it away: return to inner calm.