Concerning the quality of Hatred, we see in it the firm prohibition "You shall not!" As it is written: "You shall not hate your brother in your heart" (Lev. 19:17), and with this verse we have been warned to remove from our souls the trait of hatred. This trait causes many sins — such as gossip, for he who hates his companion tells it to the world because of his hatred, accuses him, and always seeks and desires evil to happen to him, and rejoices at his misfortune, and tries to harm him whenever he can, and seeks vengeance upon him, and nurses a grudge against him and has no pity upon him though he be in great distress. And because of his hatred, he slanders all the good deeds of the one he hates and makes them hateful in his own eyes and in the eyes of others. The hater withholds the good that is due to the hated and will not admit the truth of anything his victim says or does, and if the victim owes him anything, the hater oppresses him.
There are several kinds of hatred. There is one who hates his companion because he harmed him in money matters or struck him, or shamed him, or slandered him. For all of these and similar causes, a person should not hate his companion and be silent about his grievance as it is said in connection with the wicked: "And Absalom did not speak with Amnon either bad or good for Absalom hated Amnon" (II Sam. 13:22). But it is a mitzvah that he let his companion know that he feels he has been wronged and say to him, "Why did you do thus and thus to me?". As it is said: "You shall surely rebuke your neighbor" (Lev. 19:17). And if the offender repents and asks the person who was wronged to forgive him, he must forgive him and the one who forgives should not be cruel it is said: "And Abraham prayed to God" (on behalf of Abimelech who had wronged him) (Gen. 20:17). And even if the offender does not ask him to forgive him, the one offended should not hate him but should conduct himself towards him with love, and in the end it will come to this — that the one in the wrong will correct what he has spoiled.
There is an evil which is grievous, indeed, and that is hatred without cause, and it is that evil which caused the destruction of the Second Temple. Then there is hatred arising from jealousy, which is even worse, and it is proper for a person to reprove his soul to separate itself far from these evils. And there is one who hates his companion because he does not deal kindly with him, or does not give him a gift that he wants, or does not loan him money when he is in distress. It is proper for a person to separate himself from all these and similar evils and receive with love all that the Creator, Blessed be He, decrees for him. And he should not place his trust in man but should think, "If I were indeed worthy in the eyes of God, Blessed is He, He would give my needs to me notwithstanding the refusal of man to give or loan me anything." And if he is in poverty and in distress or if he is ill and severely pained by great pains, he should think that the Creator has decreed this for his good that he might learn to receive God's will with love. And there is no doubt that, when he does this, all hatred will depart from his heart, and this acceptance of God's will with love is a great foundation and mighty pillar for Torah and Commandments.
And he who disciplines himself thus to receive everything with love and to say at every occasion and mischance, "This, too, is for good" (Ta'anith 21a), and meaning this in his heart, and rejoices in the judgment of the Creator, may He be Blessed, will be saved from hatred, enmity and jealousy.
And even the hatred which a person often feels for those in his craft or profession — all this is folly and a great evil, for he should be mindful that no person can earn more than what the Creator has decreed for him.
The worst af all kinds of hatred, the one most difficult to eradicate is that which people feel towards those who rebuke or correct them in order to teach them the righteous path, as in the case of which Amos speaks: "They hate him that reproves them in the gate" (Amos 5:10). And there is a hatred more evil than this; namely, when people hate those who do good and pursue justice, as it is said: "They oppose me viciously because I follow the thing that is good" (Ps. 38:21). And those who follow this path hate the Lord Himself for they hate those that He loves and they hate the Torah and Commandments since they abhor, reject and hate those who fulfill its commands.
The Sage said, "If you want your companion to hate you, keep visiting him constantly, and if you want him to love you, visit him after long intervals." And on this subject it is said : "Let your foot be seldom in your neighbor's house lest he be sated with you and hate you" (Prov. 25:17).
And it is necessary for you to know that he who hates others — they, too, will hate him, and he who increases hatred in his heart will bring evil upon himself. And where there is love that is not for the sake of Heaven, it can turn into very great hatred, as it is said concerning Amnon: "Then Amnon hatred her with exceeding great hatred for the hatred wherewith he hated her was greater than the love wherewith he had loved her" (II Sam. 13:15).
Do not believe the counsel of one who hates and is inimical, as it is said: "But the kisses of an enemy are importunate" (Prov. 27:6). And know that many people express love with their words but it is possible that they are total enemies in their heart, and it is necessary that you recognize them and do not put your faith in them as it is said: "He that hates dissembles with his lips while he lays up treachery within him" (Ibid. 26:24). And even though he speaks to you with a smooth tongue and speaks tender words, do not incline your heart to him as it is said: "When he speaks graciously, do not believe him for there are seven abominations in his heart" (Prov. 26:25). And this is the type of conduct that Joab showed to Abner, son of Ner (II Sam. 3:27) and to Amasa, son of Yeter (II Sam. 20:9-10) (peace and love) until he killed them, and as Ishmael son of Nethaniah did with Gedaliah, son of Ahikam until he slew him (Jer. 41:1-2). One of the Sages said: "The best plan of those you can plot against your enemy is to turn him to your love (to make a friend of him) if you can."
There is a hatred that is a mitzvah: for example, a wicked man who will not accept correction — it is a command of the Torah to hate him, as it is said: "The fear of the Lord is to hate evil" (Prov. 8:13). And it says: "Lo, I hate them O Lord that hate Thee and I strive with those that rise up against Thee, I hate them with the utmost hatred; they are my enemies" (Ps. 139:21-22).And a man should hate lies and falsehood. The end of the matter is this — that a man should hate everything which separates him and holds him back from loving the Creator of All, as it is said: "I hate every false way" (Ibid. 119:128). And this is a great general rule, that a man should hate every false thing, and every act which will increase hatred for false ways will increase love for Torah" (Ibid 163). And let each person love truth and peace as it is written: "Therefore, love ye truth and peace" (Zech. 8:19).
שַׁעַר הַשִּׁשִּׁי – שַׁעַר הַשִּׂנְאָה
Chapter Six: ON HATRED
הַשִּׂנְאָה. בַּמִּדָּה הַזֹּאת יֵשׁ בָּהּ לָאו, דִּכְתִיב (ויקרא יט יז): ״לֹא תִשְׂנָא אֶת אָחִיךָ בִּלְבָבֶךָ״, וּבָזֶה הֻזְהַרְנוּ לְהָסִיר מִנַּפְשֵׁנוּ מִדַּת הַשִּׂנְאָה. וְהִיא מִדָּה הַגּוֹרֶמֶת עֲוֹנוֹת הַרְבֵּה, כְּמוֹ לָשׁוֹן הָרַע. כִּי הַשּׂוֹנֵא אֶת חֲבֵרוֹ מְסַפֵּר לְעוֹלָם בְּשִׂנְאָתוֹ וְקוֹבֵל עָלָיו, וְתָמִיד דּוֹרֵשׁ רָעָה עָלָיו וְשָׂמֵחַ לְאֵידוֹ; וְגוֹרֶמֶת נְזִיקִין, שֶׁיַּזִּיק לוֹ כְּשֶׁיּוּכַל לְהַזִּיק לוֹ, וְנוֹקֵם וְנוֹטֵר עָלָיו, וְלֹא יְרַחֵם עָלָיו אֲפִלּוּ הוּא דָּחוּק מְאוֹד. וּמֵחֲמַת הַשִּׂנְאָה יְגַנֶּה בְּמַעֲשָׂיו הַטּוֹבִים, וְיַשְׂנִיאֵם בְּעֵינָיו וּבְעֵינֵי אֲחֵרִים; וּמוֹנֵעַ טוֹב מִבְּעָלָיו, וְלֹא יוֹדֶה לוֹ עַל הָאֱמֶת. וְאִם חַיָּב הוּא לוֹ הוּא נוֹגְשׂוֹ.
Concerning the quality of Hatred, we see in it the firm prohibition "You shall not!" As it is written: "You shall not hate your brother in your heart" (Lev. 19:17), and with this verse we have been warned to remove from our souls the trait of hatred. This trait causes many sins — such as gossip, for he who hates his companion tells it to the world because of his hatred, accuses him, and always seeks and desires evil to happen to him, and rejoices at his misfortune, and tries to harm him whenever he can, and seeks vengeance upon him, and nurses a grudge against him and has no pity upon him though he be in great distress. And because of his hatred, he slanders all the good deeds of the one he hates and makes them hateful in his own eyes and in the eyes of others. The hater withholds the good that is due to the hated and will not admit the truth of anything his victim says or does, and if the victim owes him anything, the hater oppresses him.
יֵשׁ כַּמָּה מִינֵי שִׂנְאָה: יֵשׁ שׂוֹנֵא חֲבֵרוֹ עֲבוּר שֶׁהִזִּיק לוֹ בְּמָמוֹנוֹ, אוֹ שֶׁהִכָּהוּ, אוֹ עֲבוּר שֶׁבִּיְּשָׁהוּ, אוֹ שֶׁהוֹצִיא עָלָיו שֵׁם רַע. עַל אֵלּוּ וְכַיּוֹצֵא בָּהֶן – לֹא יִשְׂנָא חֲבֵרוֹ וְיִשְׁתֹּק, כְּמוֹ שֶׁנֶּאֱמַר בָּרְשָׁעִים (שמואל ב יג כב): ״וְלֹא דִבֶּר אַבְשָׁלוֹם עִם אַמְנוֹן לְמֵרָע וְעַד טוֹב, כִּי שָׂנֵא אַבְשָׁלוֹם אֶת אַמְנוֹן״. אֶלָּא מִצְוָה לְהוֹדִיעוֹ וְלוֹמַר לוֹ: לָמָּה עָשִׂיתָ לִי כָּךְ וְכָךְ? שֶׁנֶּאֱמַר (ויקרא שם): ״הוֹכֵחַ תּוֹכִיחַ אֶת עֲמִיתֶךָ״. וְאִם חָזַר וּבִקֵּשׁ לִמְחֹל לוֹ – צָרִיךְ לִמְחֹל לוֹ, וְלֹא יִהְיֶה הַמּוֹחֵל אַכְזָרִי. וְאַף אִם לֹא יְבַקֵּשׁ מִמֶּנּוּ לִמְחֹל לוֹ – לֹא יִשְׂנָאֵהוּ; אֶלָּא יִתְנַהֵג עִמּוֹ בְּאַהֲבָה, וּלְבַסּוֹף יָבוֹא לִידֵי כֵּן שֶׁיְּתַקֵּן לוֹ מָה שֶׁעִוֵּת.
There are several kinds of hatred. There is one who hates his companion because he harmed him in money matters or struck him, or shamed him, or slandered him. For all of these and similar causes, a person should not hate his companion and be silent about his grievance as it is said in connection with the wicked: "And Absalom did not speak with Amnon either bad or good for Absalom hated Amnon" (II Sam. 13:22). But it is a mitzvah that he let his companion know that he feels he has been wronged and say to him, "Why did you do thus and thus to me?". As it is said: "You shall surely rebuke your neighbor" (Lev. 19:17). And if the offender repents and asks the person who was wronged to forgive him, he must forgive him and the one who forgives should not be cruel it is said: "And Abraham prayed to God" (on behalf of Abimelech who had wronged him) (Gen. 20:17). And even if the offender does not ask him to forgive him, the one offended should not hate him but should conduct himself towards him with love, and in the end it will come to this — that the one in the wrong will correct what he has spoiled.
יֵשׁ רָעָה מִמֶּנָּה וְהִיא שִׂנְאַת חִנָּם, וְהִיא הֶחֱרִיבָה בַּיִת שֵׁנִי (יומא ט ב). וְשִׂנְאָה מֵחֲמַת קִנְאָה הִיא רָעָה מִמֶּנָּה. וְרָאוּי לָאָדָם לְיַסֵּר אֶת נַפְשׁוֹ לְהִתְרַחֵק מֵהֶן. וְיֵשׁ שׂוֹנֵא חֲבֵרוֹ עֲבוּר שֶׁאֵינוֹ גּוֹמֵל לוֹ חֶסֶד, אִם שֶׁאֵינוֹ נוֹתֵן לוֹ מַתָּנָה כְּפִי חֶפְצוֹ, אוֹ שֶׁאֵינוֹ מַלְוֶה לוֹ בִּשְׁעַת דְּחָקוֹ – כָּל זֶה רָאוּי לָאָדָם לְהִתְרַחֵק מִכַּיּוֹצֵא בָּזֶה. אַךְ יְקַבֵּל מֵאַהֲבָה כָּל מָה שֶׁיִּגְזֹר לוֹ הַבּוֹרֵא בָּרוּךְ הוּא, וְלֹא יִבְטַח בָּאָדָם. וְיַחֲשֹׁב: אִלּוּ הָיִיתִי זוֹכֶה מֵאֵת הַמָּקוֹם בָּרוּךְ הוּא – הָיָה נוֹתֵן לִי זוּלַת מַתְּנַת בָּשָׂר וָדָם וְהַלְוָאָתָם. וְאִם הוּא עוֹמֵד בְּעֹנִי וּבְדֹחַק, אוֹ שֶׁהוּא חוֹלֶה וּמְיֻסָּר בְּיִסּוּרִין – יַחְשֹׁב אֲשֶׁר הַבּוֹרֵא לְטוֹבָתוֹ גָּזַר עָלָיו כָּל זֶה לְקַבֵּל מֵאַהֲבָה. וְאֵין סָפֵק: בַּעֲשׂוֹתוֹ זֶה, אָז תִּסְתַּלֵּק מִלִּבּוֹ כָּל שִׂנְאָה. וְזֶה יְסוֹד גָּדוֹל וְעַמּוּד חָזָק לַתּוֹרָה וְלַמִּצְווֹת, לְקַבֵּל מֵאַהֲבָה כָּל דָּבָר.
There is an evil which is grievous, indeed, and that is hatred without cause, and it is that evil which caused the destruction of the Second Temple. Then there is hatred arising from jealousy, which is even worse, and it is proper for a person to reprove his soul to separate itself far from these evils. And there is one who hates his companion because he does not deal kindly with him, or does not give him a gift that he wants, or does not loan him money when he is in distress. It is proper for a person to separate himself from all these and similar evils and receive with love all that the Creator, Blessed be He, decrees for him. And he should not place his trust in man but should think, "If I were indeed worthy in the eyes of God, Blessed is He, He would give my needs to me notwithstanding the refusal of man to give or loan me anything." And if he is in poverty and in distress or if he is ill and severely pained by great pains, he should think that the Creator has decreed this for his good that he might learn to receive God's will with love. And there is no doubt that, when he does this, all hatred will depart from his heart, and this acceptance of God's will with love is a great foundation and mighty pillar for Torah and Commandments.
וּלְהַנְהִיג עַצְמוֹ בָּזֶה, וְלוֹמַר עַל כָּל פְּגָעָיו ״גַּם זוֹ לְטוֹבָה״. וּמִתְכַּוֵּן כֵּן בְּלִבּוֹ, וְשָׂמֵחַ בְּמִשְׁפַּט הַבּוֹרֵא יִתְבָּרַךְ – יִנָּצֵל מִשִּׂנְאָה וְאֵיבָה וְקִנְאָה.
And he who disciplines himself thus to receive everything with love and to say at every occasion and mischance, "This, too, is for good" (Ta'anith 21a), and meaning this in his heart, and rejoices in the judgment of the Creator, may He be Blessed, will be saved from hatred, enmity and jealousy.
וְגַם אֻמָּן שׂוֹנֵא בְּנֵי אֻמָּנוּתוֹ – הַכֹּל הֶבֶל וְרָעָה רַבָּה, כִּי יַחְשֹׁב: כָּל אָדָם לֹא יוּכַל לְהַרְוִיחַ יוֹתֵר מִמָּה שֶׁגָּזַר עָלָיו הַבּוֹרֵא.
And even the hatred which a person often feels for those in his craft or profession — all this is folly and a great evil, for he should be mindful that no person can earn more than what the Creator has decreed for him.
וְהָרָעָה שֶׁבְּמִינֵי הַשִּׂנְאָה וְהַקָּשָׁה שֶׁבָּהֶן: כְּגוֹן בְּנֵי אָדָם הַשּׂוֹנְאִים מוֹכִיחֵיהֶם, וְהַמְּיַסְּרִין אוֹתָם לְהוֹרוֹתָם הַדֶּרֶךְ הַיְּשָׁרָה, כָּעִנְיָן שֶׁנֶּאֱמַר (עמוס ה י): ״שָׂנְאוּ בַשַּׁעַר מוֹכִיחַ״. וְיֵשׁ שִׂנְאָה רָעָה מִמֶּנָּה, כְּגוֹן בְּנֵי אָדָם הַשּׂוֹנְאִים עוֹשֵׂי טוֹבָה וְרוֹדְפֵי צֶדֶק, כָּעִנְיָן שֶׁנֶּאֱמַר (תהלים לח כא): ״יִשְׂטְנוּנִי תַּחַת רָדְפִי טוֹב״. וְהַהוֹלְכִים בְּדֶרֶךְ זֶה הֵם שׂוֹנְאִים אֶת הַשֵּׁם, כִּי הֵם שׂוֹנְאִים אֶת אוֹהֲבָיו, וְהֵם שׂוֹנְאִים הַתּוֹרָה וְהַמִּצְווֹת, אַחֲרֵי שֶׁהֵם גּוֹעֲלִים וּמוֹאֲסִים וְשׂוֹנְאִים הַמְּקַיְּמִים אוֹתָהּ.
The worst af all kinds of hatred, the one most difficult to eradicate is that which people feel towards those who rebuke or correct them in order to teach them the righteous path, as in the case of which Amos speaks: "They hate him that reproves them in the gate" (Amos 5:10). And there is a hatred more evil than this; namely, when people hate those who do good and pursue justice, as it is said: "They oppose me viciously because I follow the thing that is good" (Ps. 38:21). And those who follow this path hate the Lord Himself for they hate those that He loves and they hate the Torah and Commandments since they abhor, reject and hate those who fulfill its commands.
אָמַר הֶחָכָם: אִם תִּרְצֶה שֶׁיִּשְׂנָאֲךָ חֲבֵרְךָ – תְּבַקְּרֵהוּ תָּמִיד. וְאִם תִּרְצֶה שֶׁיֹּאהַבְךָ – בַּקְּרֵהוּ לְעִתִּים רְחוֹקוֹת. וְעַל זֶה נֶאֱמַר (משלי כה יז): ״הֹקַר רַגְלְךָ מִבֵּית רֵעֶךָ, פֶּן יִשְׂבָּעֲךָ וּשְׂנֵאֶךָ״.
The Sage said, "If you want your companion to hate you, keep visiting him constantly, and if you want him to love you, visit him after long intervals." And on this subject it is said : "Let your foot be seldom in your neighbor's house lest he be sated with you and hate you" (Prov. 25:17).
וְצָרִיךְ שֶׁתֵּדַע כִּי מִי שֶׁיִּשְׂנָא בְּנֵי אָדָם – גַּם הֵם יִשְׂנָאוּהוּ. וְהַמַּגְבִּיר הַשִּׂנְאָה בְּלִבּוֹ – הוּא מֵבִיא עַל עַצְמוֹ רָעָה. וּכְשֶׁיֵּשׁ אַהֲבָה שֶׁלֹּא לְשֵׁם שָׁמַיִם – תָּשׁוּב לְשִׂנְאָה גְּדוֹלָה וְקִנְאָה, כְּמוֹ שֶׁנֶּאֱמַר בְּאַמְנוֹן (שמואל ב יג טו): ״וַיִּשְׂנָאֶהָ אַמְנוֹן שִׂנְאָה גְּדוֹלָה״.
And it is necessary for you to know that he who hates others — they, too, will hate him, and he who increases hatred in his heart will bring evil upon himself. And where there is love that is not for the sake of Heaven, it can turn into very great hatred, as it is said concerning Amnon: "Then Amnon hatred her with exceeding great hatred for the hatred wherewith he hated her was greater than the love wherewith he had loved her" (II Sam. 13:15).
אַל תַּאֲמִין בַּעֲצַת הַשּׂוֹנֵא וְהָאוֹיֵב, שֶׁנֶּאֱמַר (משלי יז ו): ״וְנַעְתָּרוֹת נְשִׁיקוֹת שׂוֹנֵא״. וְדַע כִּי הַרְבֵּה בְּנֵי אָדָם מַרְאִים אֶת הָאַהֲבָה בְּדִבְרֵיהֶם, וְאֶפְשָׁר שֶׁהֵם שׂוֹנְאִים גְּמוּרִים בִּלְבָבָם, וְצָרִיךְ שֶׁלֹּא תַּאֲמִין בָּהֶם, כְּמוֹ שֶׁנֶּאֱמַר (שם כו כד): ״בִּשְׂפָתָיו יִנָּכֵר שׂוֹנֵא, וּבְקִרְבּוֹ יָשִׁית מִרְמָה״. וְאַף עַל פִּי שֶׁמַּחֲלִיק לְךָ לְשׁוֹנוֹ וּמְדַבֵּר רַכּוֹת – אַל תַּטֶּה לִבְּךָ אֵלָיו, כְּמוֹ שֶׁנֶּאֱמַר (שם פסוק כה): ״כִּי יְחַנֵּן קוֹלוֹ אַל תַּאֲמֶן בּוֹ, כִּי שֶׁבַע תּוֹעֵבוֹת בְּלִבּוֹ״. וְזֶה כְּמוֹ שֶׁהֶרְאָה יוֹאָב לְאַבְנֵר בֶּן נֵר (שמואל ב ג כז), וְלַעֲמָשָׂא בֶּן יֶתֶר (שם כ ט י) הַשָּׁלוֹם וְהָאַהֲבָה, עַד שֶׁהֲרָגָם. וּכְמוֹ יִשְׁמָעֵאל עִם גְּדַלְיָה בֶּן אֲחִיקָם (ירמיהו מא א ב), עַד שֶׁהֲרָגוֹ. אָמַר אֶחָד מִן הַחֲכָמִים: הַטּוֹב שֶׁבְּכָל מָה שֶׁתַּחֲשֹׁב עַל שׂוֹנַאֲךָ – שֶׁתְּשִׁיבֵהוּ אֶל אַהֲבָתְךָ אִם תּוּכַל.
Do not believe the counsel of one who hates and is inimical, as it is said: "But the kisses of an enemy are importunate" (Prov. 27:6). And know that many people express love with their words but it is possible that they are total enemies in their heart, and it is necessary that you recognize them and do not put your faith in them as it is said: "He that hates dissembles with his lips while he lays up treachery within him" (Ibid. 26:24). And even though he speaks to you with a smooth tongue and speaks tender words, do not incline your heart to him as it is said: "When he speaks graciously, do not believe him for there are seven abominations in his heart" (Prov. 26:25). And this is the type of conduct that Joab showed to Abner, son of Ner (II Sam. 3:27) and to Amasa, son of Yeter (II Sam. 20:9-10) (peace and love) until he killed them, and as Ishmael son of Nethaniah did with Gedaliah, son of Ahikam until he slew him (Jer. 41:1-2). One of the Sages said: "The best plan of those you can plot against your enemy is to turn him to your love (to make a friend of him) if you can."
יֵשׁ שִׂנְאָה שֶׁהִיא מִצְוָה, כְּגוֹן אָדָם רָשָׁע שֶׁאֵינוֹ מְקַבֵּל תּוֹכֵחָה, שֶׁנֶּאֱמַר (משלי ח יג): ״יִרְאַת יְיָ שְׂנֹאת רָע״; וְאוֹמֵר (תהלים קלט כא-כב): ״הֲלוֹא מְשַׂנְאֶיךָ יְיָ אֶשְׂנָא, וּבִתְקוֹמְמֶיךָ אֶתְקוֹטָט. תַּכְלִית שִׂנְאָה שְׂנֵאתִים, לְאוֹיְבִים הָיוּ לִי״. וְיִשְׂנָא שֶׁקֶר וּדְבַר כָּזָב. סוֹף דָּבָר: יִשְׂנָא כָּל דָּבָר הַמַּרְחִיק אוֹתוֹ וְהַמּוֹנְעוֹ מֵאַהֲבַת יוֹצֵר הַכֹּל, כָּעִנְיָן שֶׁנֶּאֱמַר (שם קיט קכח): ״כָּל אֹרַח שֶׁקֶר שָׂנֵאתִי״. וְזֶה כְּלָל גָּדוֹל: שֶׁיִּשְׂנָא אָדָם כָּל דְּבַר שֶׁקֶר. וְכָל מָה שֶׁיּוֹסִיף שִׂנְאָה לְדַרְכֵי הַשֶּׁקֶר – יוֹסִיף אַהֲבָה לַתּוֹרָה, כְּדִכְתִיב (שם קיט קסג): ״שָׁקֶר שָׂנֵאתִי וַאֲתַעֵבָה, תּוֹרָתְךָ אָהַבְתִּי״. וְיֹאהַב אֱמֶת וְשָׁלוֹם, כְּדִכְתִיב (זכריה ח יט): ״וְהָאֱמֶת וְהַשָּׁלוֹם אֱהָבוּ״.
There is a hatred that is a mitzvah: for example, a wicked man who will not accept correction — it is a command of the Torah to hate him, as it is said: "The fear of the Lord is to hate evil" (Prov. 8:13). And it says: "Lo, I hate them O Lord that hate Thee and I strive with those that rise up against Thee, I hate them with the utmost hatred; they are my enemies" (Ps. 139:21-22).And a man should hate lies and falsehood. The end of the matter is this — that a man should hate everything which separates him and holds him back from loving the Creator of All, as it is said: "I hate every false way" (Ibid. 119:128). And this is a great general rule, that a man should hate every false thing, and every act which will increase hatred for false ways will increase love for Torah" (Ibid 163). And let each person love truth and peace as it is written: "Therefore, love ye truth and peace" (Zech. 8:19).