Our Sages of Blessed Memory have also said [in maseches “Pisachim” (66b), as follows]: “Any person who gets angry, even if from Heaven he has been determined to [achieve] greatness, they lower him [from his stature of greatness].”
Furthermore, our Sages of Blessed Memory have said [in maseches “Nidarim” (22a), as follows]: “[Concerning] all of those who get angry, all types of gehinnom rule over him.” The intended meaning [of the above teaching being], that for each sin, there is a punishment designated for that sin, and through the attribute of anger, the person comes to [transgress] practically every type of sin. [The above will be found to be true by] one who contemplates the evil of this attribute [of anger]. The attribute of anger is so bad], to the extent that our Sages of Blessed Memory have said [in maseches “Nidarim” (22b), that in reference to one who get angry], it is known that his demerits are more numerous than [are] his merits. Therefore, [our Sages] have said: “All types of gehinnom rule over him”. Therefore, the person needs to remove the [attribute of] anger from his heart, and he will [thereby] be saved from the judgment of gehinnom, and will merit [to partake of] the life of The World to Come.
 This pasuk is brought in the context of some of the Jewish People coming to worship idols. This chapter of sefer “Yishayahu” begins by discussing that once the Mashiach comes, many of the nations of the world will come to recognize of the importance of following in the paths of HaShem and of the validity of The Torah. (Yishayahu: 2; 2 – 3) The chapter then continues with a discussion of the sin of idolatry that many people were involved in during the time of Yishayahu.
The chapter concludes with the pasuk included in the text of sefer “Shmiras HaLashon”, as follows:
“Stop yourselves from [associating with] the person who has a soul in his nostril, for of what importance is he?” (2; 22)
RaSh”I explains that the person should not heed those individuals who try to cause him to stray from the Service of HaShem, in favor of idolatry. No one should not pay heed to the person who tries to convince them to worship idols, that person’s power of existence being dependent on his ability to breathe, he being alive today and will not be around tomorrow. How much more so should the person not worship the idol who does not even breathe and which amounts to nothing.
 This impurity refers to the impurity from the “Sitra Achra” (lit. “other side”), also known as the Satan.
 The entire pasuk from sefer “Iyov”, states, “[Concerning] one who devours his soul in his anger, is it for your sake that the Earth is abandoned [from judgment] and that [The] Rock (i.e. HaShem) is uprooted from His place (i.e. from His thoughts and from His attributes)?” (Translation based on RaSh”I)
 Though in this pasuk from sefer “Yishayahu”, “af” is translated to mean “nostril”, as in “breath in his nostril”, an alternate translation of “af” is “anger”, as in accordance with the way the pasuk is used in The Zohar.
 This section of the Zohar, though not quoted in full, states as follows:
““Stop yourselves from [associating with] the person who has a soul in his nostril, for of what importance is he?” (Yishayahu: 2; 22): Over here, [in this pasuk], The Holy One, Blessed is He, commanded the person, and warned him, to guard himself from those people who deviated from [following] the path of good to [choose to instead follow] the path of evil, [these people being those] who make their souls impure with that other impurity… How can a person discern [as to what person] is fitting to come close to and who is fitting to refrain from [maintaining a relationship]? Precisely at the time of [that person’s] anger [one can discern] and recognize what [type of person he is. If he is a person who] guards his holy soul, [ensuring that] at the time he becomes angry, he doesn’t uproot [his holy soul] from its place in order to [allow] a foreign god to reside [there instead], such is the fitting person [with whom one can associate], such is [the person] who serves his Master (i.e. HaShem), this is the complete person. If that person did not guard [his soul], he has uprooted this sublime holiness from its place, [and allows] the sitra achra to reside in its place, [then] this is definitely a person who rebels against his Master, and it is forbidden to come close to him and to join up with him. [Such a person] “Devours his soul with his anger”, (Iyov: 18; 4) he having shredded and uprooted his soul because of his anger, and allowed a foreign god to reside within himself. Regarding this [individual], it is written, “Stop yourselves from [associating with] the person whose soul is in his anger (nostrils)”, for [that person] devours that very holy soul and makes it impure on account of his anger, [for] he has exchanged his soul in his anger, “for of what importance” is that person? That person is considered to be [as] an idol. [Concerning] one who associates with [such a person], and one who speaks with [such a person], is precisely like one who associates with idols. What is the reason [that such a person is considered as an idol]? Since he placed [an] actual idol within him, [as well as having] uprooted the sublime holiness from its place, and bringing a foreign god to reside in its place. Just as it is written concerning a foreign god, “Do not turn to the idols…” (Vayikra: 19; 4), in such a manner, it is forbidden to stare at [such a person’s] face.”
The Zohar continues by pointing out that the “anger” exhibited by Torah scholars, if it’s purpose is to give honor to The Torah and The Service of HaShem, then that anger is not the negative type of anger that is discussed above. In maseches “Ta’anis” (4a), Rava says that the person, though they involve themselves in Torah and might get “angry” on account of defending The Torah, they should nevertheless accustom themselves to act in a calm fashion.
 The full text of the gemara on this topic, states as follows:
“Reish Lakish said: ‘[Concerning] every person who becomes angry, if he is wise, his wisdom departs from him, if he is a prophet, his prophecy departs from him. [We learn that] if he is wise, his wisdom departs from him from Moshe. [This follows] that which is written [concerning Moshe in Parshas “Mattos”], “And Moshe became angry against those appointed over the army…” (Bamidbar: 31; 14), and it is [subsequently] written, “And Elazar the kohen said to the men of the army that came to war, this is the ordinance of The Torah which HaShem commanded Moshe…” (31; 21) [From the above, we see] that [this halacha that Elazar taught the army], was concealed from [Moshe. We know that] if [the person who gets angry] is a prophet, his prophecy departs from him, [this being evident] from [the following incident involving] Elisha [and Yehoram, the king of Israel], as it is written, “…If it would not be that I am greeting the countenance of Yehoshafat, the king of Yehuda, I would not stare at you, nor would I look at you.” (Milachim II: 3; 14), and it is [subsequently] written, “And now take a musician, and it shall be that when the musician plays the instrument, and The [Spirit] of HaShem rested upon [Elisha].” (RaSh”I – Due to Elisha’s anger, HaShem’s Divine Presence departed him. Metzudas David explains that since Elisha was in a state of anger, he was not able to prophesize until the musician played and made him happy, at which point, he was prepared to prophesize.) (3; 15)” Rabbi Mani bar Patish said, ‘[Concerning] all of those who get angry, even if he has been determined to achieve greatness from Heaven, they lower him [from his stature of greatness]. From where [do we know this to be the case]? From Eliav, [David’s older brother], as it says, “And Eliav’s anger flared against David, and he said, ‘Why did you descend [here], and with whom have you abandoned these few sheep in the desert? I know of your wickedness, and of the evil of your heart, for you descended to see the war.” (Shmuel I: 17; 28) At the time that Shmuel went to anoint [David as king], concerning all [of David’s brothers], it is written, “…HaShem did not choose this one [to become king].” (Shmuel I: 16; 18) [However], in reference to Eliav, it is written, “And HaShem said to Shmuel, do not stare at his appearance and [at] the height of his stature, for I have rejected him…” (16; 7) From here we see that [HaShem] loved him until [that] day.”
RaSh”I points out that even though the incident of Eliav becoming angry at David occurred subsequent to his being rejected by HaShem from becoming king, nevertheless, since it was known to HaShem that Eliav was one who was one who was angered more easily, he was therefore rejected.