From the above we understood that the Kav (line) draws the inner desire from the heyulie of the self into revelation. This primal desire encompasses the entire Creation and includes all the particular desires which issue afterwards into a revealed state. We compared it to the natural tendencies of a human being that define who and what he is. However, the analogy is not actually like the analogue, because in regard to G-d, we cannot say that He has a nature which compels Him to act in any particular way. He defines nature, rather than being defined by it.
Rather, it must be understood that since the Ratzon HaKadoom (Primal Desire) follows the Tzimtzum and Reshimu (Restraint and impression) and even the Kav HaMidah (Measuring Line), therefore, from G-d’s perspective it relates to the world rather than to Himself. The Ratzon HaKadoom is the all-encompassing defining desire of the Creation. It defines the world rather than G-d. However, since it’s ultimate source is in G-ds simple essential desire above Tzimtzum, therefore, the Ratzon HaKadoom is like a “carbon copy” of it and is thus the motivating factor for Creation. It, therefore, is the primal desire for the entire Creation and includes within itself every desire that will ever be. Because it is an identical “carbon copy” of G-d’s “Essential desire”, therefore, from our perspective, we see it as being totally one with G-d and His original desire for creation. However, this is not at all the case from G-d’s perspective.