Kabbalah for Shabbat 210:9

לא צריכא דקא עביד למירמא אימתא אאינשי ביתיה כי הא דרב יהודה שליף מצבייתא רב אחא בר יעקב תבר מאני תבירי רב ששת רמי לה לאמתיה מוניני ארישא רבי אבא תבר נכתמא

Now, that is well in respect to his dead. But [the two statements concerning tearing] in one's anger are contradictory? — These too cause no difficulty: one agrees with R. Judah, the other with R. Simeon. One agrees with R. Judah, who maintained: One is liable in respect of a labour which is not required per se, the other with R. Simeon, who maintained: One is exempt in respect of a labour which is not required per se.<span class="x" onmousemove="('comment',' V. supra 30a. ');">¹⁵</span> But you know R. Judah [to rule thus] in the case of one who repairs? do you know him [to rule thus] in the case of one who causes damage? — Said R. Abin: This man too effects an improvement, because he appeases his wrath. But is it permitted [to effect this] in such a manner? Surely it was taught, R. Simeon b. Eleazar said in the name of Halfa b. Agra in R. Johanan b. Nuri's name: He who rends his garments in his anger, he who breaks his vessels in his anger, and he who scatters his money in his anger, regard him as an idolater, because such are the wiles of the Tempter: To-day he says to him, 'Do this'; to-morrow he tells him, 'Do that,' until he bids him, 'Go and serve idols,' and he goes and serves [them].<span class="x" onmousemove="('comment',' Since then this is forbidden, he cannot be held to effect an improvement. ');">¹⁶</span>

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