Midrash sobre Salmos 133:2

Another comment on A good name is better than precious oil. A good name increases (among people), while precious oil descends. A good name arises, as it is written: And I will make of thee a great nation, and I will bless thee and make thy name great (Gen. 12:2), while precious oil flows downward, as it is said: It is like the precious oil upon the head (Ps. 133:2). Precious oil is transitory, while a good name is everlasting, as is said: May his name endure forever; may his name be continued as long as the sun (ibid. 72:17). This was said in reference to the prophets and the wise men. Precious oil may be destroyed, but a good name is indestructible, as it is said: I will give them an everlasting memorial, that they shall not be cut off (Isa. 56:5).

“Your cheeks are lovely with ornaments, your neck with beads” (Song of Songs 1:10).
“Your cheeks are lovely”—just as these cheeks were created only for speech, so too, Moses and Aaron were created only for speech; “with ornaments [batorim],” with two Torahs, written and oral.
Another matter, batorim, many Torahs; that is what is written: “This is the law [tora] of the burnt offering” (Leviticus 6:2); “this is the law [tora] of the meal offering” (Leviticus 6:7); “this is the law [tora] of the guilt offering” (Leviticus 7:1); “this is the law [tora] of the peace offering” (Leviticus 7:11). “This is the law [tora] of a person when he dies in a tent” (Numbers 19:14).
Another matter, batorim, with two countenances [te’arim], with two brothers, these are Moses and Aaron, whose countenances were favorable to each other. This one rejoiced over the prominence of the other and that one rejoiced over the prominence of the other. Rabbi Pinḥas said: It is written: “He will speak to the people on your behalf, and he will be a mouth for you, and you will be an elohim for him” (Exodus 4:16). [“He will be a mouth for you,”] a disseminator. “And you will be an elohim for him,” did Moses become a god for Aaron that you say: “And you will be an elohim for him”? Rather, this is what the Holy One blessed be He said to Moses: ‘Moses, just as fear of Me is upon you, so too, your fear will be upon your brother.’ But he did not do so. Rather, “Moses and Aaron went and they assembled all the elders of the children of Israel; Aaron spoke all the matters” (Exodus 4:29–30). [Moses] equated his shoulder to [Aaon’s] shoulder,²⁵²They stood shoulder to shoulder and treated each other as equals. Thus, Moses did not send Aaron to do his bidding; they worked together. as this one still rejoiced over the prominence of the other, and that one over the prominence of the other.
From where [is it derived] that Aaron rejoiced over Moses’s prominence? As it is stated: “He will see you and he will rejoice in his heart” (Exodus 4:14). Rabbi Shimon ben Yoḥai taught: The heart that rejoiced over the prominence of Moses his brother will don the Urim and the Tumim. That is what is written: “You shall place the Urim and the Tumim in the breastplate of judgment and they shall be upon Aaron’s heart” (Exodus 28:30).
From where [is it derived] that Moses rejoiced over Aaron’s prominence? As it is stated: “It is like fine oil on the head, descending onto the beard, the beard of Aaron” (Psalms 133:2). Rabbi Aḥa said: Did Aaron have two beards, as it is written: “Descending onto the beard, the beard of Aaron”?²⁵³Why does it say the word beard twice? Rather, when Moses saw the anointing oil descending onto the beard of Aaron, it was comparable for him as though it descended onto the beard of Moses, and he rejoiced; therefore, it is stated: “Onto the beard, the beard of Aaron.”

10) "And he anointed the mishkan and all that was in it": Not as the anointment of Aaron and his sons, where after he clothed them he anointed them, viz. (Tehillim 133:2): "As the goodly oil upon the head." I might think that he anointed them (the vestments) before he clothed them; it is, therefore, written (Tehillim 133:2): "descending (from his beard) upon his vestments." But, in the anointing of the other vessels, each vessel required anointment in itself, viz. (Vayikra 8:11): "And he anointed the altar and all of its vessels, and the laver and its base, to sanctify them" — whereby we are taught that each vessel required anointment in itself.