Instead, we must understand the name Ein Sof, blessed be He, in accordance with our definition of the third principle, that everything mentioned in the Book of the Zohar is specifically in relation to the souls (as stated in section #21#, above). Thus, the name Ein Sof, blessed be He, is not a general term for the Essentially Existing One Himself, but rather for how all the worlds and all the souls are incorporated in Him, in the mystical meaning of the thought of creation.
This accords with the notion “last in deed, first in thought,” which is the bond through which the whole of creation in its entirety, until the completion of the rectification, is tied to Him – through the name Ein Sof, blessed be He. This is what we previously called the initial state of the souls (in the Sulam's Introduction to the Zohar, Section 13) in which all the souls exist in Him and they are filled with all the pleasure and the refinement of the supernal heights that they will receive in practice upon the completion of the rectification.26The section of the author of the Sulam 's Introduction to the Zohar referred to here describes the initial state of the created souls prior to the more advanced phases of the creation process.
In this phase, the souls, vessels of receiving, are in a state of unity with the Creator and filled with the divine essence. This state is described by the Sages of the Talmud as "He and His name were one," with "His name" referring to the souls, created receiving beings. All of creation is a process of incrementally returning toward that state through the process of rectification. Since these ideas are discussed there, they will not be repeated here.