Your question addresses how our Sages (may their memory be blessed) distanced themselves from attributing to the Almighty that He needs His creations and relies on them, or attributing to the angels any role in creation. Rather, everything is dependent on the Almighty Himself, unlike what the philosopher who authored the Zohar did, calling Him "Father-Creator," or referring to the mother as the skilled craftsman fulfilling the will of the master of the house.
As explained earlier, the attribution of creation should not be solely attributed to the first cause as the father, or in the sense that the Creator was weak and relied on them for creation. According to your words that the Kabbalists received it as such from Moses, their teacher (may his memory be blessed), they should have copied the Scriptures as they are and explained to him that "In the beginning, which is understanding, the father created God."
Similarly, they should have clarified to him the meaning that "Let us make man" refers to two entities. Why did they needlessly corrupt the Scriptures and consider their words as advice without the knowledge of Torah, which is the Halacha handed down to Moses at Sinai? It would have been appropriate for them to leave the Scriptures as they are and explain to him the meaning of the verses in their form, which is the Halacha according to your words.
And their words would have been correct and accepted by him according to his understanding of the belief in the One God. They should have also explained to him that "In the beginning" means that the Father, who is also God, said, "Let there be light," "Let there be an expanse," and "Let the waters be gathered." They should have also explained to him the meaning of "the heavens and the earth." The names are divine attributes, as the philosopher explained in the Zohar that they are small and feminine.
However, our Sages distanced themselves from these opinions to the extreme, as we find in the statement in Chagigah (Chapter Ein Dorshin), where Rabbi Yishmael asked Rabbi Akiva while they were walking on the road. Rabbi Yishmael said to him, "You served Nahum Ish Gamzu for twenty-two years, and he used to interpret every occurrence in the Torah. What did he interpret regarding the heavens and the earth?"
Rabbi Akiva replied to him, "If it had been written 'the heavens and the earth,' I would have said that they are the names of the Holy One, blessed be He. But now it is written 'the heavens and the earth.'" "Heavens, heavens in the true sense; earth, earth in the true sense." And in Bereshit Rabbah, the matter is further clarified.
Rabbi Yishmael asked Rabbi Akiva and said to him, "Since you served Nahum Ish Gamzu for twenty-two years, prepare and count: few, small, numerous, and complete. What is the interpretation of what is written here?" Rabbi Akiva said to him, "If it had been written 'In the beginning God created the heavens and the earth,' we would say that the heavens and the earth are divine attributes. Therefore, see the commentary of Maharsha and Etz Yosef and understand that this is indeed the opinion of the Zohar, for the heavens and the earth mentioned here are small and feminine, which is according to their opinion, 'the Lord our God,' as will be explained later.