This Teaching is primarily from the writings of the great early 18th Century kabbalist - the Ramchal - Rabbi Moshe Chaim Luzzatto.  First there are a few short passages from  Pirkei Avot (Ethics of the Fathers) that introduce the topic of freewill.  The paragraphs in italilcs are mine:

The Universe was created with Ten Utterances. Could it not have been created with One Utterance? [It was created with Ten Utterances] to punish the wicked who destroy the Universe that was created with Ten Utterances, and to bestow Good Reward to the righteous who sustain the Universe that was created with Ten Utterances.

There were Ten generations from Adam to Noah - to show the extent of God’s patience, for all those generations continued to anger Him, until He brought the waters of the Flood upon them. There were Ten Generations from Noah to Abraham - to show the extent of God’s patience, for all those generations continued to anger Him, until Abraham came and received the Reward for all of them."

The above passages show that the freedom to choose our path in Life comes from God creating the world with Ten Utterances - Ten Sefirot - in our image, rather than with One Utterance - God's level.  This Tzimtzum, contraction, or withdrawing of God's Light, empowers us to create or destroy.  It makes us Partners with God in the process of Tikkun Olam.  That is God's Purpose of Creation.  The following passages are all from the Ramchal.  In this first passage he taught that there are three different levels of understanding the Purpose of Creation which are the basis of three levels of Kabbalah study:

"The superficial understanding of the Purpose of Creation is that God created the Universe to provide a ‘place’ for His Names. That is, God wanted to be called merciful, generous, long-suffering, etc. Knowing how many Names there are, how many Attributes or Sefirot there are, in what Order they are arranged, and how they descend and unfold from one another is associated with this Purpose of Creation.

A deeper understanding of the Purpose of Creation is that God created the Universe to bestow the best possible Good to His creations. That is, a person should earn what he receives and not be given it as charity. That is why He arranged this gradual process, so that in the end, after the Evil, the [Ultimate] Good comes. Knowing how all of God’s Attributes [Sefirot] lead to this end is associated with this Purpose of Creation. One who has not reached this knowledge does not understand anything yet.

The deepest understanding of the Purpose of Creation is that God created the Universe because He wanted to reveal His Oneness - to show that “I am first and I am last” (Isaiah 44:6) - that no matter what, every curse will be transformed into blessing and all Evil will return to Good. God wanted to bestow the Best Possible Good, one that is without shame for those who receive it. That is why He decided to actively reveal His perfect Oneness - [and show] how no obstacles exist before Him, and no lack. Thus, God guides everything with this process of actively transforming Evil into Good. That is, at first He allowed a place for Evil to exist, but in the end [we will realize that] all damages are even now being repaired, and all Evil is even now being transformed into Good. And the Oneness - the delight of the souls - is revealed."

Learning kabbalistic terminology, and the various 'maps' of the Divine and spiritual Worlds described in the Lurianic Kabbalah is only the first step to Wisdom.  These terms have to be unlocked in a way that helps us Understand what is happening in the World we inhabit that unfolds in Time.  Why there are different Names for God that relate to God's bestowing or witholding Good (Chesed and Gevurah, YHWH and Elohim).  Then we have to Know that all Ten Sefirot reveal God's Oneness and all His ways bring about the Best Possible Good.
 

The following passage is from the beginning of Ramchal's famous work Messilat Yesharim, The Path of the Just, it speaks about the Purpose of the Creation of 'this world' and 'the world-to-come':

"Our sages taught that man was only created to delight in God and enjoy the radiance of His Presence, because this is the true bliss and the greatest delight of all possible delights. The real place of this delight is ‘the world-to-come’ because it is created and prepared with everything necessary for this Purpose. However, the only way to reach our desired destination is ‘this world’, as our sages said, ‘this world’ is the entrance to the palace of ‘the world-to-come’. The means that bring a person to this end are the mitzvot God commanded us to do. The only place where mitzvot can be done is ‘this world’. That is why man was placed in ‘this world’ first. Through the means available to him here, he can reach the place prepared for him in ‘the world-to-come’. There, he will enjoy the Good he earned for himself through these means, as our sages said, ‘Today is for doing the mitzvot; and tomorrow is for receiving their Rewards’."
 

The next passage tells us the difference between 'this world' and 'the world-to-come'.  It is the difference between Time and Eternity:

"‘This world’ exists in Time, but in the Ultimate Future there will no longer be Time, because everything will be Eternal. Each day is a channel that remains open to shine lights of Good upon that soul and upon all of Creation. The amount of days given to a person to live are the levels he has to repair, the channels he has to open, so that when they are all open, he has completed his Tikkun. Then, all of those levels will be open for him forever. Each moment of Time will influence him for all of Eternity. This is the nature of Eternity: The Lights that shone one after another in ‘this world’ (of Time) shine in Eternity ‘all together’ in each moment."

I love the above definition of Eternity - the experience of all moments of Time in each moment of Time!  It shows that it is possible to 'taste' the Eternal while still in 'this world'.
 

This next passage speaks of 'this world' in terms of Six Thousand Years or Six Millennia of Time. These relate to the six days of the week, the time of Work and effort.  The entrance into 'the world-to-come' is through Shabbat, the seventh 'day', the beginning of the Eternal realms of Reward:

"This is the nature of ‘this world’: The Six Millennia (of Time) are the secret of the Masculine, and they are the time of work and preparation. Then, in the end comes the (Feminine) Shabbat rest (Eternity) - the Ultimate Purpose of the Universe. Concerning this it says, ‘A woman of valor is a crown to her husband’ (Proverbs 12:4). Our sages said concerning this, ‘She is a crown to her husband, but he is not a crown to her.’ This is because the Six Days of the week are the reign of the Masculine, the secret of the Six Sefirot (of Zeir Anpin). Concerning this time it says, ‘Six days shall you labor’... - but on the day of Shabbat, when the reign of the Feminine arrives - ...‘you shall rest’ (Exodus 20:8). The Masculine ascends with her also and receives great abundance and blessings.

However, during the time the Masculine reigns, the Feminine does not ascend. On the contrary, the days of work are the time of choosing, because we have not yet arrived at the end - our final destination. This is the secret of the verse, ‘The end of something is better than its beginning, and the day of death is better than the day of one’s birth’ (Ecclesiastes 7:1 and 8). The end refers to the Feminine day of rest - the ‘Eternal Shabbat’. Thus, the mystery of the Feminine is higher than the mystery of the Masculine. This is [also hinted at in the words of the sages] that [in the Eternal Realms of Reward] ‘the righteous will sit with their crowns upon their heads and bask in the radiance of the Shechinah’."