We are making a distinction between a relationship of shefa and ohr.
Ohr does not produce a “stand alone presence”, that can function without representing the source.
Secondly it does not preoccupy the illuminator.
The nefesh is not occupied or concerned by giving life. The sun is compelled to give off light, meaning that this revelation is an element of sun and thus a true presence, even though it is only a reflection, and does not cause any change in the sun at all. When you take water from a reservoir on the other hand there is a change in the source – the amount of water that remains is reduced.
The nefesh is similar to the sun in that it is not reduced by what it gives, but in contrast to the sun it is not compelled to provide this ohr. So the light that the nefesh provides is a reflection of the soul, but not it's exclusive product. The nefesh does not consist of life – life is not all that it is.
Ohr ein sof is also only a reflection. It is not something that contains an etzem – it is merely a reflection. For this reason it is called ein sof and not ein lo techilah. Indeed it does have a beginning. It has a beginning and this is part of the definition of the light.
Ohr is only a reflection and not independent. It is representing a source and not itself. In shefa you get a piece of it, but nothing of the essence of the source.
This is the advantage of ohr over shefa – the ohr is united with its source, and if not for this connection there would be no ohr. But shefa is not in this state of unity of being connected to its source, while the light is like its source the shefa is not like the mashpia.
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