18. We have learned that all those who ridiculed this word, NAMELY "JACOB," were consumed by that fire, and a spark of flame killed them. Who saved Hananiah, Mishael and Azariah? HE DID, because they prayed before the Holy One, blessed be He, Hashem, and unified His Name properly. Because they unified His Name properly, they were saved from that consuming fire.
18. תָּנָא, כֻּלְּהוּ דַּהֲווֹ חַיְיכִין מִמִּלָּה דָּא, אִתּוֹקָדוּ בְּהַהוּא נוּרָא, וְקָטַל לוֹן שְׁבִיבָא דְּנוּרָא. מַאן שֵׁזִיב לְאִלֵּין. עַל דַּהֲווֹ מְצָלָן קָמֵי קוּדְשָׁא בְּרִיךְ הוּא וּמְיַחֲדָן שְׁמֵיהּ כַּדְקָא יֵאוֹת, וְעַל דִּמְיַחֲדָן שְׁמֵיהּ כַּדְקָא יֵאוֹת, אִשְׁתֵּזִיבוּ מֵהַהוּא נוּרָא יָקִידְתָּא.
147. At twilight, all of these 1,590 tens of thousands THAT ARE DRAWN THERE, ARE called those who lament. They sing at that time and dissent is then dominant in the world. That hour is when the Holy One, blessed be He, awakens Isaac, REPRESENTING THE LEFT COLUMN OF ZEIR ANPIN. He rises and judges the wicked that violate the words of the Torah. Seven rivers of fire - CORRESPONDING TO CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT - are drawn out and hover over the heads of the wicked, and a flame of fiery coals stirs from above downward. Then Abraham, THE SECRET OF CHESED, returns to his position, MEANING THAT CHESED RETURNS TO ITS SOURCE AND DISAPPEARS FROM THE ONES BELOW, as the verse says, "And Abraham returned to his place" (Beresheet 18:33). The day departs and the wicked in Gehenom cry out and say, "Woe to us! For the day declines, for the shadows of the evening are lengthened" (Yirmeyah 6:4). At that time, one should be prudent with the Minchah prayer.
147. בְּהַהוּא זִמְנָא דְּבֵין הָעַרְבָּיִם, כָּל אִינּוּן אֲלַף וַחֲמֵשׁ מְאָה וְתִשְׁעִין אֲלַף רִבּוֹא מָארֵי דִּילָלָה אִקְרוּן, וּמְזַמְּרִין בְּהַהִיא שַׁעֲתָא, וּקְטָטוּתָא שַׁרְיָא בְּעָלְמָא, וְהַהִיא שַׁעֲתָא אִתְּעָרוּתָא דְּאִתְּעַר קוּדְשָׁא בְּרִיךְ הוּא לְיִצְחָק, וְקָם וְדָאִין לְחַיָּיבַיָּא דְּעַבְרִין עַל פִּתְגָּמֵי אוֹרַיְיתָא, וְשִׁבְעָה נַהֲרֵי אֶשָּׁא נַגְדִּין וְנָפְקִין וְחָלִין עַל רֵישֵׁיהוֹן דְּרַשִׁיעַיָּיא, וְשַׁלְהוֹבֵי גּוּמְרִין דְּנוּרָא מִתְעָרִין מֵעֵילָּא לְתַתָּא, וּכְדֵין תָּב אַבְרָהָם לְאַתְרֵיהּ. כד"א, וְאַבְרָהָם שָׁב לִמְקוֹמוֹ. וְיוֹמָא אִתְפְּנֵי, וְחַיָּיבֵי גֵּיהִנָּם צַוְוחִין וְאַמְרִין אוֹי לָנוּ כִּי פָּנָה הַיּוֹם כִּי יִנָּטוּ צִלְלֵי עָרֶב. וְהַהִיא שַׁעֲתָא, בָּעֵי ב"נ לְאִזְדַּהֲרָא, בִּצְלוֹתָא דְּמִנְחָה.
248. Come and see: The Holy One, blessed be He, THE SECRET OF THE ENDLESS LIGHT, produced ten Sfirot, holy lofty crowns, with which He is crowned and clothed. He is they and they are He, as a flame attached to a burning coal. There is no separation BETWEEN THE ENDLESS LIGHT, BLESSED BE HE, AND THE SFIROT THAT CLOTHE HIM. Correspondingly, there are ten Sfirot that are not holy below, held by the filth of the nails of one holy Sfirah called Chochmah, DENOTING MALCHUT CALLED THE LOWER CHOCHMAH. THE ILLUMINATING LIGHTS AT HER BACK PARTS ARE CALLED NAILS AND WITHIN THEIR REFUSE, CALLED THE FILTH OF THE NAILS, THE KLIPOT ARE ATTACHED. Therefore, they are called Chochmot (lit. 'wisdom' plural).
248. תָּא חֲזֵי, קוּדְשָׁא בְּרִיךְ הוּא, אַפִּיק עֶשֶׂר כִּתְרִין, עִטְרִין קַדִּישִׁין לְעֵילָּא, דְּאִתְעַטָּר בְּהוּ, וּמִתְלַבָּשׁ בְּהוּ, וְהוּא אִינּוּן, וְאִינּוּן הוּא, כְּשַׁלְהוֹבָא דַּאֲחִידָא בְּגוּמְרָא, וְלֵית תַּמָּן פֵּרוּדָא. לָקֳבֵיל דְּנָא, אִית עֶשֶׂר כִּתְרִין דְּלָא קַדִּישִׁין לְתַתָּא, וְאִינּוּן אֲחִידָן בְּזוּהֲמָא דְּטוּפְרָא דְּחַד עִטְרָא קַדִּישָׁא, דְּאִקְרֵי חָכְמָה. וְעַל דָּא אִקְרוּן חָכְמוֹת.
392. Come and see: At the time Moses ascended the cloud and entered among the holy ANGELS, one angel, by the name Kemuel, came to him in a flame of fire with burning eyes and flaming wings, and wanted to swallow him. Then Moses mentioned one Holy Name which was engraven with twelve letters. He trembled and shook, and Moses was thus able to ascend among them. So happened with each one. Blessed is his lot. We discussed this earlier.
392. תָּא חֲזֵי, בְּשַׁעֲתָא דְּסָלִיק מֺשֶׁה גּוֹ עֲנָנָא יַקִּירָא, עָאל בֵּינֵי קַדִּישִׁין. פָּגַע בֵּיהּ חַד מַלְאָכָא בְּשַׁלְהוֹבֵי נוּרָא, בְּעַיְינִין מְלַהֲטָן, וְגַדְפּוֹי מוֹקְדָן, בָּעָא לְשַׁאֲפָא לֵיהּ בְּגַוֵּויהּ. וְהַהוּא מַלְאָכָא קְמוּאֵ"ל שְׁמֵיהּ, כְּדֵין אַדְכַּר מֺשֶׁה חַד שְׁמָא קַדִּישָׁא. דַּהֲוָה גָּלִיף בִּתְרֵיסַר אַתְוָון, וְאִזְדַּעְזָע וְאִתְרְגַשׁ, עַד דְּסָלִיק מֺשֶׁה בֵּינַיְיהוּ. וְכֵן לְכָל חַד וְחַד, זַכָּאָה חוּלָקֵיהּ וְהָא אוֹקִימְנָא מִלֵי.