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How can low self-image interfere with "v'ahavta l'reiacha kamocha"? Ben Azai teaches that recognizing our inherent greatness is essential for loving others properly. The Korban Tamid reminds us that Hashem (ה׳) desires a relationship with each person, creating the nobility needed to rise above our desires and treat others with genuine respect.
While "v'ahavta l'reiacha kamocha" is a klal gadol baTorah, low self-image can interfere with this formula. Therefore, Ben Azai says one must know his inherent greatness. R' Yaakov takes this one step further. A person must know that Hashem (ה׳) desires a relationship with him. The Korban Tamid reminds him of this. Bearing this in mind will give him a sense of nobility and enable him to step back and not become his desires. He will then view himself positively, and in turn be able to treat others in the same way.
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Why does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
