Musar על עירובין 130:3

And you often see people who when they are angry and persist in their wrath, are not conscious of what they are doing and do many things in their anger which they would not do if they were free from anger, for anger draws out the intelligence of a person from within him until his angry deeds multiply and he is plunged into strife and quarrel. Therefore, it is impossible that the wrathful person should be saved from great sins. And so did Elijah say to Rabbi Judah : "Fall not into a passion and you will not sin" (Berakoth 29b). And the Sages said : "By three things is a man known" (Erubin 65b) and one of them is his anger, for when a man is angry his true nature can be recognized. If his wrath is stronger than his wisdom and he does things in the moment of his anger without regard to his wisdom, then you can see the character of his wrath. But if his wisdom is stronger than his anger and he de does not say or do anything when angry that he would not say or do when he is free from anger, then you can see the extent of his wisdom. And the Wise Man said : "Three, the Holy One Blessed be He loves and one of them is he who does not anger" (Pesahim 113b). And our Sages said : "Nor is an impatient person fitted to teach" (Aboth 2:5), for because of his great anger, the pupils fear him too much to ask the things of which they are in doubt lest he be wrathful with them. And even when his pupils do ask the impatient teacher questions he has neither the mind nor the patience to explain to his pupils all that is needed to make the matter clear. Then, too, he will answer questions in anger and thus the pupils will not understand the matter clearly. As for the pupils, it is their duty even when their teacher is angry with them, to ask their questions and listen carefully and not be hurt by the anger of their teacher nor quarrel with him. Concerning such pupils our Sages taught : "So the forcing of wrath bringeth forth strife" (Proverbs 30:33). Any pupil whose teacher is angry with him repeatedly but bears the teacher's wrath in silence will merit to discern between civil and criminal law. And a master said : "There is nothing more difficult than civil and criminal Law" (cf. Berakoth 63b).

And there is stealing that is not considered stealing by the laws of people, but is considered stealing by the laws of heaven, such as one who decides in one's mind to enter in judgment with one's friend in order to collect money from the friend without doing violence, just because one's eyes deceived him, and one brings monetary damage to the friend, even without a fight or misuse, just by the simple emotion, having clean hands, and even if from the decision the friend would be forced to pay all, the spirit of the Place does not abide with him, and does this as a tax owed by the friend, one transgresses "love your neighbor as yourself" which is a general rule in the Torah, and it is in instances like this that they said "a person is known by their pocket" (Eruvin 65b). And according to the basic material, stealing is forbidden and the teshuvah is difficult, behold it says "one who steals even a cent from one's friend is likened to one who stole the soul from the friend, and the soul from the friend's sons and daughters" (Bava Kamma 119a) and while the stolen money is in one's hands there is no possible atonement, and it is very difficult to return food that was stolen (Chulin 99a). And behold a person who fears Hashem will be cautious and will guard oneself very much from anything that is forbidden in any aspect it can exist, and will deal all one's business faithfully, and even when a good opportunity appears, and those who sell are being stricken with harsh punishments, one will never extend one's hands towards stealing God forbid, because it is better for a person to die of starvation than to become an evildoer even for an hour in the Place's eyes, and "those who seek Hashem do not lack what is good" (Ps. 34:11) because God does not withhold good to those who walk in simple ways.

And in truth they said "a person is known through his pocket" (Eruvin 65b). Truly, the desire for money is a formidable adversary, especially in this generation, which is a generation focused on money, in which a person can be more eager for money than for any other transgression and any other pleasure, and the money of a person can be more dear to some than their bodies and even their souls. But this is the Torah for people in this world, that one should conquer their desires (Avot 4:1) and open their eyes and see that silver collects souls, gold grieves souls, and they will understand that this is truthful truth, because it is better for a person to die of hunger and not be evil in the presence of the Place and not anger their Creator, God forbid.