The Power of Hatred

(17) You shall not hate your brother in your heart; you shall surely rebuke your neighbor, and not bear sin because of him.

(13) The fear of the LORD is to hate evil; Pride, and arrogancy, and the evil way, And the froward mouth, do I hate.

(5) If thou see the donkey of him that hates you lying under its burden, you shall not pass by him; you shall surely release it with him.

Hashem loves three people - one who does not get angry, one who does not get drunk, and one who does not bear resentment.

Hashem hates three people - one who speaks insincerely, one who knows testimony but does not testify, and a lone witness who testifies about immorality:

One is allowed to hate them (a lone witness who testifies about immorality). Because it says, "If thou see the donkey of him that hates you lying under its burden..."

But how can one hate another, doesn't it say, "You shall not hate your brother in your heart"? No, this is a case where he personally witnessed them commit a sin and brought testimony against him...as it says, "The fear of the LORD is to hate evil..."

"Every person who is arrogant may be called an evildoer, as it says, 'The arrogant man [can be called] an evildoer in his face.'" Rav Nachman the son of Yitzchak said, "You are allowed to hate him [the arrogant one], as it says, 'and the arrogant of face shall change.' Do not read 'shall change (Yeshuneh),' but 'shall be hated (Yisanei).'"

But the Second Temple, they were occupying themselves with Torah, commandments, and kind deeds, why was it destroyed? Because there was in it baseless hatred (lit. free hatred) to teach you that baseless hatred is equal opposite three sins:

(4) And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.

(3) ...There are temperaments with regard to which a man is forbidden to follow the middle path. He should move away from one extreme and adopt the other. Anger is also an exceptionally bad quality. It is fitting and proper that one move away from it and adopt the opposite extreme. He should school himself not to become angry even when it is fitting to be angry. If he should wish to arouse fear in his children and household - or within the community, if he is a communal leader - and wishes to be angry at them to motivate them to return to the proper path, he should present an angry front to them to punish them, but he should be inwardly calm. He should be like one who acts out the part of an angry man in his wrath, but is not himself angry.