זוהר ויקרא — דף לד ע”א

The Raya Mehemna teaches that a metzora (leper) is only one made so through zivah (flux), for there are five impure blood-types of niddah and five pure ones; whoever transgresses regarding them is as though he transgressed the Ten Commandments, which comprise the 613 mitzvot. The maidservant, representing the evil inclination, is full of blemishes, hence "Whoever has a blemish shall not come near." The priest need not approach anyone with a blemish, since it is said of the Matrona, "You are all fair, my love, and there is no blemish in you," and likewise a stranger should not approach her, as it is written, "The stranger who approaches shall be put to death" — hence the word mamzer, from moum (blemish, feminine) and zar (stranger, masculine); therefore it was commanded, "You shall not approach a woman in her menstrual impurity." Of those who approached nonetheless, it is written that they "offered before the Lord strange fire which He had not commanded them, and fire went out from before the Lord and consumed them, and they died." The offering of the letters is: Yod in the man, Heh in the woman, Vav in the son/groom, Heh in the bride; happy is one who offers the letters of the divine Name in himself, his wife, his son and his daughter, in holiness, blessing, cleanliness, humility and modesty, with all the good qualities written of the masters of the Mishnah.<br />
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On the verse "This is the anointing of Aaron and the anointing of his sons," Rabbi Yossei explains that this is indeed Aaron's anointing, for Aaron was anointed and drew down from above a supreme anointing oil which he then channeled below. Rabbi Yehuda opens with "And Elisha said to her, What shall I do for you? Tell me, what do you have in the house," teaching that blessing does not rest on an empty table or an empty matter; "Your maidservant has nothing in the house except a jug of oil" — he answers that this is the support of a miracle, from which blessings issue and rest, "they bring the vessels to her and she pours," left unspecified. Rabbi Yossei adds, on "And the oil stood still," referencing "in the horn of the son of oil" and "Your name is oil poured forth," to show that from this oil blessings flow through the priest downward, who thereby anoints this "this" — "This is the anointing of Aaron and the anointing of his sons."<br />
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Rabbi Chiya opens with "For with You is the fountain of life; in Your light we see light" (Psalm 36): the "fountain of life" is the supreme oil that flows unceasingly forever, dwelling within the supreme wisdom of all, bringing forth life to the supreme tree and lighting the lamps — hence that tree is called the "Tree of Life." "In Your light" refers to the light hidden for the righteous for the world to come, as it is written, "God saw the light, that it was good" (Genesis 1), and from that light Israel is destined to illuminate the world to come.