How do the Rabbi’s words fit with the Talmud in tractate Pesachim 113b —
“Rabbi Shmuel bar Rav Yitzhak said in the name of Rav: It is permitted to hate him, as it is stated: ‘If you see the donkey of your enemy crouching under its burden’ (Exodus 23:5). What enemy is meant? If you say it means a gentile enemy — but wasn’t it taught: the ‘enemy’ they spoke of is a Jewish enemy, not a gentile enemy? Rather, obviously it means a Jewish enemy. But is it permitted to hate him? Doesn’t it say, ‘You shall not hate your brother in your heart’ (Leviticus 19:17)? Rather, it is a case where there are witnesses that he committed a transgression. But then everyone would hate him — what is different about this one? Rather, is it not a case like this: that he himself saw in him some sexual impropriety? Rav Naḥman bar Yitzhak said: It is a commandment to hate him, as it is stated: ‘The fear of the Lord is to hate evil’ (Proverbs 8:13).”?

Benjamin, I’m sure you could have answered that on your own too.
I didn’t write that one must not hate anyone ever. I wrote that not every wrong step justifies hatred. Even when someone commits a prohibition, the question is why and how he does it. If you hate every person around you who commits a prohibition, I think there won’t be a single person left whom you do not hate (I allow myself to assume that includes even yourself).

Rabbi Michi, I’ll phrase the question a bit differently: whom is it permissible to hate??

When it comes to hatred, there is never mere permission: it is either an obligation (as for the source, I remember an article in HaMaayan by someone named Rabbi Monck, if I recall correctly, and briefly here: https://ph.yhb.org.il/08-01-05/) or a prohibition. In principle, there is an obligation to hate a systematic offender who does so intentionally and brazenly.
And despite that, at the same time there is also an obligation to love him from other aspects of who he is. On this non-trivial logic, see volume 11 in the Talmudic Logic series: The Platonic Character of the Talmud).

“The Lord tests the righteous; but the wicked and the one who loves violence His soul hates.”

“O you who love the Lord, hate evil.”

Indeed, one should hate evil, but where is it mentioned there that we need to hate the wicked themselves?

From those who are careless about protection against coronavirus, and also from those who observe the rules properly — one should keep away from them so as not to stand within their four cubits, and likewise wear a mask so as not to be infected by the vapor of their mouths. And your mnemonic is: ‘and deliverance and healing, relief and rescue’ = when you keep your distance, there is rescue. And it says: ‘He shall cover over his upper lip’ 🙂

With the blessing, “He who guards his life should keep his distance,”
Mis Antrop

Is there an obligation to hate someone who exceeds the speed limit, or someone who crosses a crosswalk when the light is red?

Is It Permissible to Hate Those Who Disregard the Coronavirus Guidelines?
A quote from the answer — “Also because the guidelines are not always the wisest course of action, and not every detail in them is important”
wow!! wow!! It’s simply unbelievable!!!

A few months ago on this site, in column no. 290 (mainly, and in several other columns as well), it was written and implied that the Health Ministry guidelines were almost on the level of “Torah from Sinai,” while the Haredi rabbis understand nothing and are desecrating God’s name. And the Health Ministry had to come save the Haredim from themselves.

At last the tables have turned, and now behold: “the guidelines are not the wisest course of action” and “not every detail in them is important.” Ayyyy!!! I sat and waited patiently for this sentence, and it came faster than I expected.

Now will come the parade of excuses and explanations that the intention of the above quote was such-and-such and such-and-such. But not anymore, friends.

There isn’t enough information about the coronavirus. Opinions among medical professionals are divided. In advanced countries around the world they tried to cope in different ways, and as was written — there is no way to know whether the guidelines are the wisest course of action.

Thank God, we have merited that here in the Land of Israel our situation is good relative to the rest of the world. Of course, by heavenly grace. And by the merit of the righteous who dwell among us. And of course merit is also brought about through the Health Ministry. (Even though they have all kinds of interests.)

And when does the above quote arrive?? No less and no more than during the week of the Torah portion “Korach”!!!! Unbelievable!!!
See the responsa on the site under the query “One Who Questions His Rabbis.”

One should examine whether a delayed reflex is still considered a reflex, and this requires further clarification when there is time.