Musar su I Re 8:78

Through humility you will also come to fear God. It will cause you to always think about (Pirkei Avot 3:1) "where you came from and where you are going," and that while alive you are only like a maggot and a worm as after death, and before Whom you will eventually stand for judgment, the Glorious King, as it is written (I Kings 8:27) (Chronicles II 6:18) "Even the heaven and the heavens of heaven cannot contain You" -- "How much less the hearts of people!"(Mishlei 15:11), It is also written (Jeremiah 23:24), "Do I not fill heaven and earth? says the Lord."

This is what Solomon referred to in his prayer in Kings 18,12: "Then Solomon declared: 'The Lord has chosen to abide in a thick cloud. I have now built for You a stately House, a place where You may dwell forever'" It is further written as part of Solomon's prayer in Kings I 8,26: "Now, therefore, O G–d of Israel, let the promise that You made to Your servant my father David be fulfilled. But will G–d really dwell on earth? Even the heavens to their uttermost reaches cannot contain You, how much less this House that I have built!" At this point David's prayer in Psalms 132,8-11 is invoked by Solomon in Chronicles II 6,40-41. When Solomon completed his prayer, fire descended from heaven and consumed the total offering and the meal offerings; the glory of G–d filled the House (Chronicles II 7,1). It was then that the relationship between G–d and earth (Man) was restored to the level prior to Adam's sin. The conduits from heaven poured their blessing on mankind via the Holy Temple. This is the true meaning of Psalms 133,3: "Like the dew of Hermon that falls upon the mountains of Zion. There the Lord ordained blessing, everlasting life." It is also written in Psalms 50,2: "From Zion, perfect in beauty, G–d appeared."

This is what Solomon referred to in his prayer in Kings 18,12: "Then Solomon declared: 'The Lord has chosen to abide in a thick cloud. I have now built for You a stately House, a place where You may dwell forever'" It is further written as part of Solomon's prayer in Kings I 8,26: "Now, therefore, O G–d of Israel, let the promise that You made to Your servant my father David be fulfilled. But will G–d really dwell on earth? Even the heavens to their uttermost reaches cannot contain You, how much less this House that I have built!" At this point David's prayer in Psalms 132,8-11 is invoked by Solomon in Chronicles II 6,40-41. When Solomon completed his prayer, fire descended from heaven and consumed the total offering and the meal offerings; the glory of G–d filled the House (Chronicles II 7,1). It was then that the relationship between G–d and earth (Man) was restored to the level prior to Adam's sin. The conduits from heaven poured their blessing on mankind via the Holy Temple. This is the true meaning of Psalms 133,3: "Like the dew of Hermon that falls upon the mountains of Zion. There the Lord ordained blessing, everlasting life." It is also written in Psalms 50,2: "From Zion, perfect in beauty, G–d appeared."

However, I (של"ה) propose to pursue a slightly different approach. By means of these two letters "א-ה," the apparent deficiency which we mentioned after showing how the camp of Yehudah with its image of אירה, amounted to 216, or three times the numerical value of the permutated Ineffable Name, can be made up. Each of the four flags also had three permutations each of the ineffable four -lettered name of G–d inscribed on them, corresponding to the fact that each flag represented three tribes. That this was so can be gleaned from the verse in Psalms 122,4: ששם עלו שבטים, שבטי ה'. The appropriate translation would be: "There the tribes, the tribes of the Lord, ascended" (to the Jerusalem of the Celestial Regions). The reason for inscribing these permutations on each of the flags was to have the 72-lettered (worded, according to some Kabbalists) name of G–d inscribed thereon. This has been pointed out in the Sefer Habahir, and is referred to in Pardes Rimonim. We read there that a certain Rabbi Amorai expounded on the verse השמים ושמי השמים לא יכלכלוך (Kings I 8,27) "Neither the heavens nor the heavens of the heavens can contain You," that this proves that G–d has 72 names, and that all of them are incorporated in the שבטים, the twelve tribes. We know that this is so, since the Torah writes in Exodus 28,10, ששה משמותם על האבן האחת, ואת שמות הששה הנותרים על האבן השנית כתולדותם. "The names of six of the tribes on the one stone, (gem of the Ephod) and the names of the remaining six tribes on the second stone, according to the order of their births." These two stones of the אפוד, just as the 12 stones of the breastplate, חושן, of the High Priest, are לזכרון, as a remembrance. Since the words "as a remembrance” are used both times, it it is clear that both contained the same. Alternatively – even better in our context – since the Torah mentions only the number twelve, we must consider that the twelve stones had six facets each and that the total number of facets is thus 72. The deeper meaning of the sacrifices offered by the Princes in Parshat Nasso of which the Torah says in its summation שנים עשר בקר ושש עגלות צב, "six draught carts and 12 oxen,” may well be connected with this concept. The Torah tells us by mentioning the number 12, that G–d employs 12 מנהיגים," managers," each of whom is equipped with six כוחות, specific capabilities. The Pardes Rimonim elaborates on this.