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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 did the brothers hate Yosef when he received the kutonet pasim, yet strangers saw him as special? The kutonet represented Yaakov's recognition of Yosef's leadership ability—his power to uplift and unify. The brothers' jealousy blinded them; the Torah omits his name when they see him (just "oto"), but strangers always saw "Yosef." True chein comes from seeing others clearly, without the bias of our own needs.
Why did the materials for the Mishkan equal exactly what was needed with no waste, despite the principle that blessing doesn't rest on counted items? The shiur explains that Moshe's complete faithfulness—working solely for Hashem's agenda—transformed counting from an act of personal ownership into one that strengthened divine connection, thereby increasing blessings. Korach's self-interest inverted this principle, costing him everything.
