Not to hate fellow Jews

Love – אַהֲבָה

• Ramban (Lev. 19:17–18) notes that hatred and love are opposites; this mitzvah clears the way for “love your fellow.” Rashi explains that inner hatred violates the Torah even if outwardly concealed. Rambam (Hilchot De’ot 6:5) stresses that one must confront grievances honestly to preserve love. Sefer HaChinuch (238) teaches that removing hatred preserves peace.

Kindness – חֶסֶד

• Talmud (Pesachim 113b) warns that those who nurse hatred are despised before Hashem, contrasting with His ways of kindness. Midrash Tanchuma (Kedoshim §10) emphasizes that kindness cannot flourish where hatred festers. Rambam explains that acting with chesed requires honesty and reconciliation, not suppressed resentment.

Compassion – רַחֲמִים

• Ramban writes that compassion softens resentment, preventing hatred from taking root. Sefer HaChinuch (238) adds that compassion redirects frustration into constructive care. Midrash Rabbah (Lev. 19:18) portrays compassion as the Divine trait Israel must imitate, replacing hidden hatred with mercy.

Justice – צֶדֶק

• Rashi links “Ani Hashem” at the end of the verse to Divine justice: Hashem knows what is hidden in the heart. Rambam rules that concealing hatred is a form of injustice, since it denies the fellow Jew the chance to reconcile. Sefer HaChinuch explains that societal justice requires transparency of feeling, not hypocrisy.

Humility – עֲנָוָה

• Talmud (Avot 4:1) states, “Who is mighty? One who conquers his inclination,” linking humility to restraint of hatred. Rambam emphasizes humility as the trait that prevents one from elevating ego over reconciliation. Midrash Rabbah (Eccl. 7:9) warns that pride fuels anger, while humility pacifies it.

Community – קְהִלָּה

• Sefer HaChinuch stresses that hatred destroys the fabric of community, while its removal sustains harmony. Talmud (Yoma 9b) attributes the destruction of the Second Temple to sinat chinam (baseless hatred). Midrash Tanchuma adds that love and absence of hatred bind Israel together as one people before Hashem.

Rebuke – תּוֹכָחָה

• Talmud (Arachin 16b) explains that instead of hating, one must rebuke openly — hatred thrives in silence, but rebuke clears the air. Rambam codifies rebuke as the antidote to inner resentment. Rashi comments that rebuke expresses honesty, preventing hidden grudges.

Revenge / Bearing Grudge – נְקִימָה / נְטִירָה

• Rambam (Hilchot De’ot 7:7–8) groups hatred, revenge, and bearing grudges together, teaching that hidden hatred is the root that sprouts into vengeance. Sefer HaChinuch (Mitzvot 241–242) explains that one who harbors hatred eventually seeks revenge, even in subtle ways. Talmud (Yoma 23a) portrays the righteous as those who overcome vengeance and release grudges, transforming hatred into forgiveness.

Speech – דָּבָר

• Rambam (Hilchot De’ot 6:5) contrasts concealed hatred with the obligation to speak openly in rebuke, showing speech is the Torah’s remedy to inner resentment. Rashi (Lev. 19:17) warns that silence breeds sin, while honest words restore peace. Talmud (Arachin 16a) teaches that speech transforms hidden hatred into dialogue and healing, making it the tool that uproots sinat chinam.

Bein Adam L’Chavero – בֵּין אָדָם לַחֲבֵרוֹ

• Ramban stresses this mitzvah preserves interpersonal trust by banning hidden hatred. Talmud (Pesachim 113b) adds that hatred corrodes friendships and society. Sefer HaChinuch writes that healthy relationships require eliminating inner grudges.

Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם

• Midrash (Sifra Kedoshim §4) links hatred in the heart to a violation of Hashem’s image in every Jew. Rambam teaches that harboring hatred undermines one’s relationship with Hashem, since He demands love among His people. Rashi underscores that Hashem judges even the unseen emotions of the heart.