The regular way that Hashem conducts Himself with people in the world, in a way of reward and punishment, is connected to the “outer aspect of the Keilim,” as explained above. The ability of the Name הוי' to bind the Infinite Light into the Keilim means that we see a much deeper truth of Hashem than that in the natural order, such as when we see supernatural miracles.
The same thing is true of the Torah: The Torah brings into the limitations of our world something which is essentially Infinite, something that is truly beyond the natural order completely. Yet, it brings it into the world in a way we can perceive and understand and grasp, through understanding the Torah and doing the Mitzvos. In that sense, the Torah and Mitzvos accomplish something similar to the “function” of the Name הוי'.
However, for this process of bringing down the Torah to start, Hashem first created the soul of Moshe Rabeinu, whose soul is originally from a level beyond Atzilus, and from there came into Atzilus, and is therefore able to serve as the proper conduit to bring down into the Keilim of Atzilus a level that is essentially beyond Atzilus entirely.
This is because Moshe Rabeinu was a soul of Atzilus and higher, and therefore he merited that the Torah be given through him, since he was able to draw down the Infinite Light of Hashem to become invested in the Keilim of Ze’eir Anpin of Atzilus, similar to the “function,” as it were, of the Name הוי', as explained above. And it is from this level (of Ze’eir Anpin of Atzilus) that the Torah was given from.
(In fact, his main level of prophecy was from Atzilus, even though it had to descend through the level of Beriah to reach us, it did not change the essential “Atzilus” quality of those teachings, it only changed the “format” of those teachings so that we can comprehend them, as explained by Rabbi Chaim Vital (Shaar HaKedusha 3:6.))
