Jewish mysticism has a fascinating story about that, using the sun and moon as metaphors. It’s all about light, receiving, and giving, and it gets pretty deep, pretty fast.
The author of the Sulam commentary brings us back to a parable from the Talmud, a story about why the moon doesn't shine as brightly as the sun. It's about the Nukva, often understood as the feminine aspect of the Divine, and its relationship to Ze’er Anpin, the masculine aspect. Think of them as partners in a cosmic dance.
Originally, the Nukva was on equal footing with Ze’er Anpin, both receiving directly from Bina, a higher Sefirah (divine attribute). It was a balanced, powerful connection. But then, something shifted. The Nukva needed to illuminate the lower realms, to share the divine light. So, what happened?
She was told, "Go and diminish yourself." Ouch. But it wasn't about lessening her inherent value. It was about changing her role. Instead of receiving directly from Bina, she needed to descend, to position herself below Yesod of Ze’er Anpin. This is described as returning to her "root," a place below the level of Ze’er Anpin entirely. Now, she would receive all her light from Ze’er Anpin.
Why this cosmic demotion? Because, and this is key, receiving light from Ze’er Anpin, which represents the "middle line" and the light of Ḥokhma (wisdom), allows that light to be incorporated with the quality of giving. This, in turn, allows the Nukva to properly illuminate the lower levels. It's a shift from direct, unfiltered light to a mediated, more accessible light. This is referred to as the second state of the separate Nukva.
What about the light she received in that first, equal state? Well, that's considered the Nefesh, Ruach, and Neshama – the soul's levels – of the "back." What does that mean? The "illumination of the back," as it's often called, implies a blockage, preventing the flow of supernal light from reaching those lower levels. It's light that's held, not shared.
But the light she receives in this second state, after the "diminishment," becomes the Nefesh, Ruach, and Neshama of the "face." And the "illumination of the face" signifies a structure that allows the light to flow, to reach its intended recipients in its fullness.
Want to dive even deeper? The Zohar, in Bereshit I, specifically in the section "The Two Great Lights" (paragraphs 111-116), and the Idra Rabba, in "HaNesira" (paragraphs 23-25), offer even more layers of understanding. These texts delve into the intricacies of this relationship and the flow of divine energy.
So, what does this all mean for us? Perhaps it’s about understanding the different ways we can give and receive. Sometimes, stepping back, shifting our perspective, and allowing another to be the source can actually amplify the light we ultimately share with the world. It's a complex dance of power, humility, and the ultimate goal of illuminating the darkness.