The light that is clothed in the soul does not have the same form as the light before it clothes in the soul. The light is called “simple,” meaning one quality. But when the light is clothed in the will to receive, called a “soul,” it becomes complex, meaning made of two qualities—the quality of a giver and the quality of a receiver simultaneously.
Although there is no change in the light, with respect to the receiver, it is called a “different form” because it already consists of two qualities there.
For example, when a person eats meat and tastes the meat when it touches his palate. Although the taste he feels in the meat feels concrete, since he is receiving this taste from the meat, it still does not mean that that same flavor will be in the meat itself.
Rather, through this composition, when the palate touches the meat, there is this offshoot that is born from the light, meaning the meat, and the Kli [vessel], meaning the desire—that he wants to enjoy the meat.
Accordingly, we can understand that there is no connection between the light in and of itself, and the light that is dressed in the Kli. It was said about the light, “There is no thought or perception of Him whatsoever.” And yet, that same light dresses in the Kli.
A blind man asked Rabbi Meir. He said to him, “Is possible that it is written about it, ‘But I fill the heaven and the earth?’” He was speaking with Moses from between the two curtains of the ark.
“He said to him, ‘Bring me big mirrors.’ He replied, ‘See Your image in them.’ He saw it big. ‘Bring me small mirrors.’ He said to him, ‘See your image in them.’ He saw it small.
“He said to him, ‘As you, who is flesh and blood, change yourself however you want, he who said, ‘Let there be the world’ is much more so. When He wants, ‘I fill the heaven and the earth.’ And when He wants, He speaks with Moses from between the two curtains of the ark’” (Beresheet Rabbah, Portion No. 4).
All the above means that all the changes are according to the Kelim, from the allegory of the person acquiring a different form in the Kelim, meaning the mirrors, while there is no change in the person himself.