The Letter "Noon"
139) The נ "Noon" entered and pleaded her merits as being the initial letter in Fearful ("Norah" - In Praises) (Exodus: 15:11) as well as in " נורא תהלות" "Comely ("Novah" - Praise for the ("Zaddikim") Righteous) (Psalms: 33:1).
The Lord said: "O "Noon", return to thy place, for it is for thy sake, as representing the falling, ("Nofelim") that the samach returned to her place. Remain, therefore, under her support. The "Noon" immediately returned to her place.
140) With regard to the letter נ "Noon", the following explanation is in order: The נ "Noon" is registered at the beginning of the word "Nefilah" (falling); and it was because of this that the ס "Samach" want back to her place as she is required to be there in order to render "support" to the letter נ "Noon", as dramatized in the verse:
"SEIMECH ADOSHEM 1'CHOL haNEIFLIM."
"THE LORD UPHOLDETH ALL THAT FALL." (Psalms: 145:14)
To repeat, it is for this reason that the "Samach" returned back to her place: in order to fulfill her mission of guarding the "Noon" from falling. After the נ "Noon" saw that the ס "Samach" was rejected, for the reason that her dimension of light serves, only at the time of immaturity, that is to say: when "Z.A" and "Nukvoh" consist of six Sephiroth for "Z.A" and but a single point for "Malchut", the "Nukvoh", the "Samach", then serving as a "support" to the two Phazes of "Z.A" and the "Nukvoh", the letter נ "Noon", for this reason, considered herself to be the proper instrument for GOD to use in the creation of the world. She considered herself to possess both possibilities: First of all, she saw that she has the qualities of the "Samach", and can, in addition utilize the "Meichin", the mature spiritial brain.
Having these privileges, she lacks the demerit or "lack" because of which the "Samach" was rejected. This contention of the "Noon" is translated in her statement: "Through me is written, "Norah Theelat", "Revered in Praises".
141) In other words, the Sephirah "G'Vurah" (Judgment) of "Z.A" is connoted by the letter נ "Noon"; for the reason that she is completely modulated by the great light of "Rachamim" (Compassion) issued from the Sephirah "Binah" (Intelligence), which light is called "Noon Sha Arey "Binah", The Fifty Gates of "Binah". Thus, due to the strength of this supreme light, that "G'Vurah" receives from "Binah", "Z.A" begets the name "Norah Theelat", "Revered in Praises".
This is because "Immah Iloye": The Upper Mother is called "Theelah", Praise and because "G'Vurah" of "Z.A" stems from "Binah", which accounts for the fact that "Z.A" is called "Revered in Praises".
142) The "Noon" of "Z.A" symbolized maturity because she partakes of the light of "Binah", that is also made use of by the Sephirah "Yesod" (Foundation).
By reason of being illuminated by the light of "Binah", "Z.A" attains maturity; whereby unity takes place between "Z.A" and his "Nukvoh": "Malchut".
On the strength of the mature state of "Z.A", that is, due to the great light of "Immah" bestowed upon "Z.A". The "Nukvoh" also assumes the name "Theelah", Praise; just as the upper "Imaah" is connoted "Theelah".
Consequently, "Z.A" dwells between the upper Praise, the upper "Immah", that is, "Binah" and the lower Praise, which is the lower "Theelah", meaning "Malchut". Therefore, "Z.A" is bound with "Binah" (Intelligence) and "Malchut" (Kingdom) into one unity simultaneously.
This is why it is said that the נ "Noon" entered and pleaded before GOD: For because of me it is written: "Fearful in Praises."
143) It is because of this that the נ "Noon" said: By virtue of my quality, in that I represent the Sephirah "G'Vurah" and the left pillar of "Z.A", I can draw the light of Mercy, which is issued from the letter ס "Samach", that personifies the upper "Theelah": Praise, meaning that "Z.A", because of me, is called: "Fearful in Praises", as aforementioned. I (the נ "Noon"), therefore, have all the qualities of the letter ס "Samach"; for the reason that the lights of Mercy, which are drawn by way of the letter נ "Noon", that is, the Sephirah "G'Vurah of "Z.A", are of the quality of the head, that is, the first three Sephiroth "Keter, Chochmah and Binah".
144) The light which stems from the head of the Sephiroth has the power to remove the alien forces the "Klippoth" completely, from having any connection with the "Kedushah", the holy Sephiroth. It actually constitutes the merit and the quality of the letter ס "Samach".
In addition, said the נ "Noon", I have an extra merit for, through me, it is said: "COMELY IS PRAISE FOR THE ZADDIKIM" (Psalms: 33:1).
In other words, through the light which I draw from the ס "Samach", the Sephirah "Yesod" (Foundation) of "Z.A" gains maturity, as mentioned in the discussion of the letter צ "Zaddik" where it is brought out that the letter "Zaddik" is composed of two letters: נ "Noon" and י "Yood". The נ "Noon" represents the "Nukvoh" and the Letter י "Yood" is symbolic of the צ "Zaddik": the "Yesod", which means that the "Nukvoh" becomes a vehicle to the letter י "Yood": the "Yesod".
This means that the letter נ "Noon" is recognized as the praise of the righteous. There it is explained that, even at the time of maturity, when "Z.A" and "Nukvah" ascend to "Abbah and Immah Eloye" to the upper Sephiroth of "Chochmah" and "Binah"; also then in "Abbah" and "Immah", the נ "Noon", which is in the "Yesod", the "Zaddik" of "Z.A", the "Noon" and the "Yood" of the "Zaddik" are in a position of back to back.
145) However, the נ "Noon" of the Sephirah "Yesod" of "Z.A" draws from "Abbah and Immah Eloye" who represent the "Samach", the light which stems from them: "Avirah Dachye", the spiritual tenuous atmosphere.
It is then that the נ "Noon" is designated the name of Praise of the "Zaddikim", the righteous; inasmuch as the letter י "Yood", which represents the Sephirah "Zaddik", the Foundation, "Yesod", is riding upon her as though the "Nukvoh" is the chariot to the Sephirah "Zaddik", "Yesod" of "Z.A". It is then that the "Nukvoh" is called "Novah in Praise", "Comely in Praise".
This is because the "Nukvoh" is the one that draws "Meichin d'Gadloos", the light of maturity to the "Nukvoh" ("Malchut").
Thus, we find that all the beauty of "Malchut" is received from the נ "Noon", which abides in the Sephirah "Zaddik", "Yesod" (Foundation) of "Z.A", which is why the letter נ "Noon" pleaded her case before GOD on the grounds that all this serves to render her a fit and proper instrument with which GOD should create the world; her contention being that her shine has additional light or "Meichin" (Spiritual Brain), that is full maturity she can make use of to bring about standing and durability to the "Partzufim" "Z.A" and "Nukvoh" ("Malchut") of their own selves; rather than because of depending upon the support rendered to them.
146) However, the Lord said: "O "Noon", return to thy place, for it is for thy sake (as representing the fallen ("nofelim") that the "Samach" returned to her place.
In other words, the Creator, further revealed to the letter נ "Noon" the following: It is not as you think, that your measure, that is, your dimension of light would suffice to bring about the final and complete redemption; since the "Noon" is safe from being seized by the evil, the "Klippoth"; for the reason that your dimension also needs to be supported by the ס "Samach" due to your "Katnoos" (smallness) in dimension, that is, instability, that you are still standing in the position of back to back with your male polarity "Z.A" and the lights of the ס"Samach" are obliged to become revealed outside of their precincts in order to preserve you from the attacks of the alien forces - the "Klippoth".
147) As a consequence of all that, it is also the "Samach" that had to return to her place, in order to support you from falling, and, in addition, this is not a complete redemption, that is to say: the light of the ס "Samach" cannot be referred to as complete emendation.
All this clarifies that you are not a fit instrument for me to employ in the creation of the world. Furthermore, the dimension of light that you enjoy comes to you, only by means of support.