Kabbalah Yesaya 43:7: Asarah Perakim LeRamchal, Ohr Ne'erav & Sefer HaBahir

Adam HaKadmon - Until the world was created, the was only Him and His Name, He wanted and contracted His light to create creation, gave them a place in which there is no thing without its place, found a place that is equal to all. And the Eyn Sof, Blessed be, surrounds it from all sides. And a line comes out from Him from one side, opens and enters and makes all the levels. There are ten levels, impossible to be quantified. Ten circles, and their rightness is in their midst/center, through them the qualities of the Place [are expressed], He directs all creations with justice, and punishes and rewards, and restores all evil into good. And brings His creations to His will. And so it says "I am first and I am last and there is no power besides Me" (Isaiah 44:6). All that the Holy Blessed One created in His world was created solely for His honor, as it is written " All that is called in My Name, I created, I formed, I made" (Isaiah 43:7) and it says "Ad-nai will reign forever" (Exodus 15:18)

From this [passage], it becomes clear that the praise which the ministering angels give to the Holy One, blessed be He, does not concern the other portions of the Torah at all, but rather only the mystery of the Name. Moreover, there is no doubt that one who is occupied with the mystery of the Name causes praise of the Holy One, blessed be He, from the mouths of His angels. This is not caused by one who occupies himself with the other portions of the Torah. It was made clear innumerable times in the Tikkunim that the eminence of the masters of Kabbalah is much greater [than that] of the masters of Scripture and of Mishnah. It is clear from several sources that the masters of Scripture have an eminence in the mystery of the [World of] “Making,”²‘Olam ha-’Assiyah, the lowest of the four sefirotic “worlds,” on a par with Scripture, the most elementary form of Judaic learning. [that] the masters of Mishnah [have an eminence] in the mystery of the [World of] “Formation,”³‘Olam ha-Yeẓirah, the next in the hierarchy of “worlds.” and [that] the masters of Kabbalah [have an eminence] in the mystery of the [World of] “Creation.”⁴‘Olam ha-Beriyyah, the next higher “world.” On the nomenclature of these “worlds,” cf. Isa. 43:7: “Everyone that is called by My name, for My glory have I created him; I have formed him; I have made him.” This means that the control of the flow of emanation from above to a person [is regulated] according to his occupation in this world. Thus, since the mystery of Scripture inheres in the mystery of the lowest garment of Torah—the stories—[the master of Scripture’s] flow of emanation derives solely from the place of “Making.” One who occupies himself with Mishnah—that is, the six Orders of Mishnah, consisting of a commentary on the concealed [matters] in the physical Torah and similar matters of [scriptural] exposition—partakes of the mystery of “Formation,” as is made clear there. Therefore he derives his flow [of emanation] from the [World] above that of “Making,” which is “Formation.” The masters of Kabbalah receive more [emanation] from the mystery of the innermost garment, the soul [of Torah] that clothes itself in the commandments, which is the secret of the [World of] “Creation.” [Even] the enlightened will be unable to comprehend this matter unless he first examines the book Pardes [Rimmonim] in the section Abya.⁵Pardes Rimmonim, sec. 16. In that place, we have [discussed this matter] at length with God’s help.

[The students asked,] "From where is it that Abraham had a daughter?"
[Rabbi Rachumai responded,] "As it is written, 'YHVH blessed Abraham with everything [בכל]' (Genesis 24:1), and it is written, 'All who are called by My name and who, for My Glory, I created, I formed him, indeed, I made him' (Isaiah 43:7)."
[They asked,] "Was this blessing his daughter or not?"
[He replied,] "Yes, she was his daughter. A parable to which it can be compared: to a king that had a servant, perfect and complete, before him. He tested him with many tests, and he withstood all of them. The king said, 'What will I give to this servant, and what will I do for him?' He said, 'I do not have anything, but I will command my older brother to advise, protect, and honor him.' The servant returned with his his older brother and learned his traits. The brother loved him greatly and called him his love, as is written, 'The seed of Abraham, my beloved' (Isaiah 41:8). He said, 'What will I give to him, and what will I do for him?' Behold, I have made a beautiful vessel, and in it is a beautiful pearl. There is nothing like them amongst kings' treasures. I will give it to him and he will be worthy in his place, as is written, 'YHVH blessed Abraham with everything [בכל]' (Genesis 24:1)."