קבלה אויף יחזקאל 1:10

Since they brought it on you and did good things for you, you have suffered for their sakes many troubles so that Messiah the son of Joseph shall not be killed, of whom it says, "the face of an ox on the left side" (Ezekiel 1:10), who is a descendant of Joseph, of whom it says, "The firstling of his herd, grandeur is his" (Deuteronomy 33:17). That is because he and his descendants shall not be violated among the heathen nations because of the sin of Jeroboam who worshiped idols, for which he and his seed were to be violated among the idol worshiping nations. For Jeroboam the son of Nevat is a descendant of Joseph and it is because of him that it says of you, "But he was wounded because of our transgressions and by his injury we are healed" (Isaiah 53:5).

This is the advice necessary for the man whom the king wishes to honor (Esther 6:6). Peace of mind to the poor and lowly of spirit, who trembles at His word (Isa. 66:2). Let him not boast of the morrow (Prov. 27:1), “for the reward of [the performance of] a commandment is a commandment” (Avot 4:2). He desired it for his habitation (Ps. 132:13); until the day breathe (Song 2:17) man will go out to his labor (Ps. 104:23), [which] will be accepted for him (Lev. 1:4), his fruit in its time (Ps. 1:3). This tarrying in the house for a little (Ruth 2:7), for the command of the king was urgent (I Sam. 21:9). Prepare outside your sword and your bow (Gen. 27:3), and do all your labor (Exod. 20:9) in Scripture, Mishnah, and Gemara, and there will be stored for you in the field of apples⁴The “apple trees” symbolize the sefirot from Gedulah to Yesod. Malkhut is called the “Field of Apples” because she is filled with “apple trees.” a heap of good deeds. Afterwards you will build your house “as a meeting house for the sages” (Avot 1:4), numerous and perfect (Nah. 1:12), seated upon judgment seats (Judg. 5.10) in holiness, and receiving one from another in whispers, crowned with their tefillin and fringes which they make for themselves (Deut. 22:12) to wrap themselves with awe and fear. They seclude themselves like standing Seraphim (Isa. 6:2), like brethren sitting together (Ps. 133:1). And if, as God lives (I Sam. 20:3), they speak of the face of the eagle (Ezek. 1:10), they were swifter and stronger than lions (I Samuel 1:23), and the noise of the wings of the living creatures (Ezek. 3:13) says, Blessed be the glory of God (Ezek. 3:12), who loves righteousness (Ps. 11:7), and the words rejoice as when they were given at Sinai from before God, the Lord of all the earth (Josh. 3:13).

Therefore, wherever in Torah you find the name God-Elohi”m-אלהי״ם, contemplate and know that this refers to HaShem’s-יהו"ה quality that comes to render justice and judgement upon the whole world. In the previous gate we already have informed you that the Great Upper Sanhedrin is positioned between His Name HaShem-יהו״ה and His name God-Elohi”m-אלהי״ם, and how the quality of mercy-Rachamim is intermingled with the quality of judgment-Din, so that creation will not be utterly destroyed in judgment. Thus, the Upper Sanhedrin is affixed to the left, between the Name HaShem-יהו״ה and the name God-Elohi”m-אלהי״ם, leaning toward the left. About this the verse states,⁵Song of Songs 7:3 “Your navel-Sharereich-שררך is like a round goblet, let blended wine not be lacking,” to which our sages, of blessed memory, stated,⁶Talmud Bavli, Sanhedrin 37a – See there for the full explanation of the verse, as it relates to what is stated here. “This refers to the Great Sanhedrin.” Because the verse states,⁷Ezekiel 1:10 “The face of the ox-Shor-שור on the left,” the Great Sanhedrin is therefore called, “Sharereich-שררך.”⁸The term “Sharereich-שררך” is spelled with the letter Shin-ש, but is also of the same root as “minister” or “ruler” – “Sar-שר,” and “authority” or “dominion” – “Srarah-שררה,” with the letter Sin-ש.