Musar על במדבר 3:12

Aaron was anointed with the anointing oil which alludes to the mystical dimension of the holy oil in the Celestial Regions which has its roots in the emanation בינה. Pardes Rimonim in the chapter dealing with the meaning of various terms has this to say on the definition שמן, oil: "There are many different kinds of oil. The anointing oil is an expression denoting שפע, abundance, otherwise known as שמן, as we will explain. When Royalty is anointed by the oil it originates in the emanation חסד and is called שמן המשחה, anointing oil. The reason is that it is called משחא דרבותא, oil of greatness in Aramaic. This is an allusion to חסד. When this oil originates in the emanation תפארת, however, it is called שמן המאור, oil for lighting. The reason for this is that the emanation תפארת symbolises the "great luminary." The שכינה employs this light when shining. The oil is called שמן משחת קודש, "holy oil of anointing," when it originates in the emanation גבורה. This is why the Torah speaks of וקדשת את הלוים, "You shall sanctify the Levites." [I have not found this verse. Maybe the verse in Numbers 3,12 is meant. Ed.] When G–d's שפע is absorbed through the emanation גבורה and therefore also includes an element of the emanation חסד, the Torah reflects this by describing such oil as שמן משחת קודש. This indicates that such oil is not derived exclusively from the emanation גבורה. The word קודש is a hint of the emanation גבורה, whereas the word משחת alludes to the emanation חסד.

The focal point of these camps is the holy ark containing the tablets. We find here an allusion to the "great" name of G–d, the one that contains seventy-two letters or words respectively [when the letters are spelled as words Ed.]. This appears three times, i.e. 216 (72 times 3) corresponding to the fact that the ark was really three arks, an outer ark made of gold, which encased the wooden ark which in turn was covered by an inner ark of gold. The tablets were six tefachim long, six tefachim wide and six tefachim high. If you multiply these measurements by one another you get 216. [Actually the author proceeds in the reverse order dividing 216 by six and then again by 6.] The Zohar on Parshat Behaalotcha explains that though the 72 lettered name of G–d is rooted in the emanation חסד, and חסד=72, it is actually composed of a combination of חסד, גבורה and תפארת. The Pardes Rimonim, in the chapter dealing with details of names, chapter 5, discusses this at length. [In order to appreciate the following, it is necessary to understand the system of tzerufim, or permutations. By transposing the letters in a given word, numerous combinations of the same letters can be achieved. In the case of a four-letter word, such as the Ineffable Name of G–d, 12 permutations are possible. This number is increased considerably when the letters in question are spelled out as words, i.e. the letter “י” as "יוד". In addition to this, such letters as "ה” for instance, could be spelled out as "הי", "הא”, or "הה”. By combining either the number of letters obtained by such spellings, or by adding the numerical value of each of such letters when this milu-im system is used, Kabbalists arrive at amazing relationships in key concepts.] You will find the number 72 hinted at in the passage about the Levites, since the Torah writes “והיו לי” (Numbers 8,14) referring to G–d claiming the Levites as His. By reading these two words as והי ולי, you have the first 2 of the 72 worded name of G–d. By combining 72 with the numerical value of ישראל=541, you get 613. In other words, Israel and the "great" name of G–d correspond to the whole of Torah. Viewed differently: The three camps כהונה, לויה, ישראל, that are 72 times 3, surround the core i.e. the tablets, which in turn are 3 times 72=216. Whenever the Jewish people broke camp, the flag of the camp of Yehudah featuring אריה=216, was the first to start marching.