Thus,289Here the author of the Sulam returns to the quoted parable from the Talmud regarding the change in the relationship between the moon and the sun. in order that the Nukba could illuminate to the lower ones, she was told: “go and diminish yourself,” that is, that she should diminish herself from that great degree where she was equal to the level of Ze’er Anpin and receiving from Bina.290As explained above, until this point, the separate Nukba was on the same level as Ze'er Anpin receiving light from Bina.
Instead, the separate Nukba should descend to below Yesod of Ze’er Anpin, as she was at her root, which is below the entire level of Ze’er Anpin, and to receive all her lights from Ze’er Anpin. Since she then receives her lights from Ze’er Anpin, which is the mystical meaning of the middle line, the light of Ḥokhma that Ze'er Anpin gives her is incorporated in the light of giving and she can illuminate to the levels below.
This is the second state of the separate Nukba. That which she received in the first state is considered the nefesh, ruaḥ, and neshama of the back,291As in the preceding sections, the “illumination of back” implies a blockage preventing the flow of supernal light from continuing to lower levels, while “illumination of the face” indicates a functional structure allowing flow. meaning that they do not illuminate, whereas that which she receives in the second state is considered the nefesh, ruaḥ, and neshama of the face, meaning that they illuminate in their fullness.
In order to understand this matter completely, you must study the Zohar, Bereshit I, in the article “The Two Great Lights,” 111–116, and Idra Rabba, in the article “HaNesira,” 23–25.