What's the Opposite of Sinat Chinam?

...And if we were destroyed, and the world was destroyed along with us, through sinat chinam, we will come back to be rebuilt, and the world will be rebuilt along with us, through ahavat chinam...

(2) This is certainly the place to elaborate and explain that it is not only commandments between human beings that are dependent on the commandment to love one's fellow; even commandments between humans and G-d are dependent upon it. This is the true essence of the new idea expressed by Rabbi Akiva, that all commandments are dependent on love of all people, which begin from the commandments that are between human beings and end with commandments that are between humans and G-d.

(3) A person that does not love their fellow, their brother, a member of their nation, will never be able to believe in G-d, and certainly will not be able to fulfill any commandment appropriately. A person that does not love their fellow is an "I" person, enclosed within themselves and concerned only for their person desires and needs, and a person such as this is not capable of lifting their eyes and asking who created the world, the heavens and the earth. Whoever does not love their fellow is not at all interested in Creation; they are interested in the world only to use it for their personal needs, but the world for its own sake does not interest them, and certainly the Creator of the world does not interest them.
(4) The way to break out of narrow egoism to the breadth of faith is through love. Without love of the whole world, one is confined to a small bubble of self-centeredness that has no space for spiritual ideals. Only one who knows what love is able of understanding what faith is. And love is not an insignificant word, but a spiritual reality in which a person identifies with others to the point of loving them as much as they love themselves. And so breaks out of the frame of self-centeredness and small-mindedness and begins to understand the world as it truly is, and from that faith is revealed. And therefore Rabbi Akiva said, "'And you should love your fellow as yourself' is a great principle of Torah."

(5) Now we can also understand the famous statement of Rav Kook: "For the sin of sinat chinam the Temple was destroyed, and through ahavat chinam it will be rebuilt." Through ahavat chinam, a person emerges from his personal and constrained frame to a grasp of the world that is broader, more inclusive, and from this the world will be worthy of a Temple in which G-d's presence is generally revealed.

A tanna taught: It was not for nothing that specifically Pinehas went to war with Midian; rather, it was to exact the rightful judgment of his mother’s father, Joseph, as it is stated: “And the Midianites sold him into Egypt to Potiphar, an officer of Pharaoh’s” (Genesis 37:36). The Gemara asks: Is this to say that Pinehas came, on his mother’s side, from the family of Joseph? But it is written: “And Elazar, Aaron’s son, took himself a wife from the daughters of Putiel; and she bore him Pinehas” (Exodus 6:25). What, is it not that Pinehas came from the family of Yitro, who was also called Putiel because he fattened [pittem] calves for idol worship? They answer: No; he was descended from Joseph, who mocked [pitpet] his desire by resisting the advances of Potiphar’s wife.

About this it says: “And the Lord said to the Satan: Have you considered My servant Job, that there is none like him on earth, a perfect and an upright man, one that fears God and turns away from evil? And still he holds fast to his integrity, although you moved Me against him, to destroy him without cause” (Job 2:3). Rabbi Yoḥanan says: Were it not explicitly written in the verse, it would be impossible to say this, as it would be insulting to God’s honor. The verse states: “You moved Me against him,” like a person whom others persuade and allows himself to be persuaded, as if God had not wanted to do anything, but allowed Himself to be persuaded to bring harm to Job.

The verse states with regard to the people's reaction to the testimony of the Spies returning from their reconnaisance of Canaan: “And all the congregation lifted up their voice and cried” (Numbers 14:1). Rabba says that Rabbi Yoḥanan says: That day was the eve of the Ninth of Av, and the Holy One, Blessed be He, said: On that day they wept a gratuitous weeping, so I will establish that day for them as a day of weeping for the future generations.

(25) At the end of forty days they returned from scouting the land. (26) They went straight to Moses and Aaron and the whole Israelite community at Kadesh in the wilderness of Paran, and they made their report to them and to the whole community, as they showed them the fruit of the land. (27) This is what they told him: “We came to the land you sent us to; it does indeed flow with milk and honey, and this is its fruit. (28) However, the people who inhabit the country are powerful, and the cities are fortified and very large; moreover, we saw the Anakites there. (29) Amalekites dwell in the Negeb region; Hittites, Jebusites, and Amorites inhabit the hill country; and Canaanites dwell by the Sea and along the Jordan.” (30) Caleb hushed the people before Moses and said, “Let us by all means go up, and we shall gain possession of it, for we shall surely overcome it.” (31) But the other men who had gone up with him said, “We cannot attack that people, for it is stronger than we.” (32) Thus they spread calumnies among the Israelites about the land they had scouted, saying, “The country that we traversed and scouted is one that devours its settlers. All the people that we saw in it are of great size; (33) we saw the Nephilim there—the Anakites are part of the Nephilim—and we looked like grasshoppers to ourselves, and so we must have looked to them.” (1) The whole community broke into loud cries, and the people wept that night. (2) All the Israelites railed against Moses and Aaron. “If only we had died in the land of Egypt,” the whole community shouted at them, “or if only we might die in this wilderness!” (3) “Why is G-d taking us to that land to fall by the sword?” “Our wives and children will be carried off!” “It would be better for us to go back to Egypt!”

The explanation of "sinat chinam ('free' hatred')" is "free of mitzvot." Because love of the Jewish people is dependent on proper acceptance of the authority of Heaven, to be all that is desired and to do the will of our Father in Heaven. And therefore, all must seek the service of their friend. As it says [in the blessings before Shema, after talking about the acceptance of the authority of Heaven], that "all give with love permission to each other to sanctify their Creator." And just as when ten people participate in one enterprise, no jealousy or hatred arises, because all are strengthened to participate in the enterprise with all their ability. It's the opposite: that's what every one of them would want. That's why "and you should love your fellow as yourself" is a great principle of Torah.

(1) These are the laws and rules that you must carefully observe in the land that ה', G-d of your ancestors, is giving you to possess, as long as you live on earth. (2) You must destroy all the sites at which the nations you are to dispossess worshiped their gods, whether on lofty mountains and on hills or under any luxuriant tree. (3) Tear down their altars, smash their pillars, put their sacred posts to the fire, and cut down the images of their gods, obliterating their name from that site. (4) Do not worship your G-d ה' in like manner, (5) but look only to the site that your G-d ה' will choose amidst all your tribes as G-d’s habitation, to establish the divine name there. There you are to go.

On the verse "Do not worship your G-d ה' in like manner," Rashi explains, "to bring sacrifices any place; or, a warning to shatter stones... that you should not cause the since that destroy the Temple..." And that first explanation is that the Temple served as the root of unity for the Jewish people. Because the Jewish people needed to be a single, great collective in the First Temple. And this is what was transgressed when they sacrificed on private altars. The unity was split and the connection was destroyed, and the Temple was destroyed. And through sinat chinam, it was destroyed, and so through love of one's fellow Jews will it be built, with G-d's help.