From Ramchal’s Sod HaYichud. Original will be in bold, all comments in standard print.
The Ein Sof was as perfect (from the first) as He is now and as He will be in the World to Come without any change (in between). It’s just that His perfection wasn’t actually made manifest at first, while it will be later on.
Since He wanted this manifestation to come about, there are thus three matters (under discussion when it comes to God’s Yichud): a Beginning, End, and Middle. “Beginning” refers to (that epoch in which) His original perfection was there in a state of potentiality; “End” refers to (that epoch of time in which) His perfection will actually be made manifest; and “Middle” refers to (that epoch of time) before His perfection is to be made manifest.
There is no wrong (evil, wickedness, sinfulness, un-holiness, un-Godliness, etc.) in the “Beginning” or the “End”, as everything is good (right, righteous, holy, Godly) then. In the “Middle”, though, there are things that appear to be wrong (evil, etc.) but they’re actually good. This (entire paradigm) is termed “Name and Expression”.
That’s to say that Ein Sof stands apart from space-time as an inherently existent, independent, perfect entity, and has been so from before space-time came about, and remains so in the course of space-time as well as after space-time will cease to exist.
Space-time — as well as any notions of right and wrong — are all beside His point, if you will, for He is only termed The Creator, and all the other appellations applied to Him after having brought reality as we know it about. Hence, His “Name”, i.e., the truest depiction of Ein Sof, isn’t Creator, The Benevolent One, or the like: they’re mere Expressions of the role He assumes in the course of space-time. His own Self doesn’t touch on any of that.
© 2010 Rabbi Yaakov Feldman