Let
the
Water
…
Be
Gathered
479.
“And
God
said,
‘Let
the
water
…
be
gathered.’”
The
quality
of
flesh
and
blood
is
not
as
the
quality
of
the
Creator.
The
works
of
flesh
and
blood
wear
it
out,
but
the
Creator
wears
out
His
deeds.
480.
It
is
written,
“There
is
none
as
holy
as
the
Creator
for
there
is
none
but
You.”
What
is
“for
there
is
none
but
You”?
Rather,
“wears
You
out,”
that
His
deeds
do
not
wear
Him
out.
481.
It
is
written,
“Go
see
the
works
of
the
Lord,
who
brings
devastation
upon
the
earth.”
King
David
was
alarmed
about
the
deeds
that
the
Creator
does
in
this
world
and
said,
“Go
see.”
Should
he
not
have
said
“Come
see”?
482.
However,
David
said,
“All
the
dwellers
of
the
earth
who
are
in
this
world,
go,
go
from
the
beginning
of
the
world
to
its
end
and
find
the
works
of
the
Creator,
whose
works,
as
they
are
at
the
beginning
of
the
world,
so
are
His
works
at
the
end
of
the
world.
He
brings
residents
into
the
world;
if
they
merit,
He
settles
them
and
their
children,
and
their
children’s
children
through
the
end
of
the
world.
If
they
do
not
merit,
He
destroys
them
from
them
and
a
place
and
a
city
will
never
be
built,
in
order
to
show
people
that
the
place
was
the
place
of
wicked
ones,
and
the
Creator
cast
judgment
on
it,
as
it
is
written,
‘who
brings
devastation
upon
the
earth,’
who
makes
the
place
of
the
wicked
desolation.”
483.
“Go
see
the
works
of
the
Lord.”
David
saw
the
works
of
God,
and
did
not
say
“the
works
of
the
Lord.”
Rather,
the
work
of
creation
was
completed
in
the
name
God.
When
the
Creator
created
the
world,
the
water
was
receding.
When
He
threw
the
earth
down,
He
threw
it
between
the
waters,
and
it
was
hidden,
and
froze
between
the
waters.
484.
The
Creator
made
a
letter
within
a
letter.
The
letter
Aleph,
since
the
way
and
nature
of
the
world
is
that
the
water
is
light
and
the
ground
is
heavy,
and
the
heavy
goes
down,
and
light
goes
up.
But
the
Creator,
to
show
His
signs
and
works
to
people,
lowered,
sank,
and
sent
the
water,
which
are
light,
downward,
and
the
ground,
which
is
heavy,
He
brought
up,
over
the
light,
as
it
is
written,
“He
spread
out
the
earth
upon
the
waters.”
In
other
words,
the
water,
which
is
light,
is
below,
and
the
earth,
which
is
heavy,
is
above.
485.
The
letter
Bet:
From
between
the
waters,
He
showed
and
brought
out
the
earth,
as
it
is
written,
“And
let
the
dry
land
appear.”
It
is
not
the
conduct
of
the
earth
to
rise
dry
from
water,
but
rather
moisture
rises
from
water.
When
He
raised
the
dry
land
from
the
water,
He
called
its
name
Earth,
as
it
is
written,
“And
God
called
the
dry
land
Earth.”
486.
He
called
it
by
seven
names:
Eretz
[Earth],
Adamah
[ground],
Guy
[valley],
Neshiya
[oblivion],
Tziya
[desert/wasteland],
Arka
[Aramaic
for
Eretz],
and
Tevel
[world/universe].
The
biggest
of
all
is
Tevel,
as
it
is
written,
“And
He
will
judge
Tevel
justly,”
and
as
it
is
written,
“who
sets
names
in
the
earth,”
seven
names.
The
Creator
created
seven
firmaments,
and
opposite
them
created
seven
lands.
One
land,
the
water
actually
brought
out,
and
from
it
formed
seven
lands.
487.
The
foundation
of
everything
was
the
water,
since
we
find
that
the
primary
part
of
the
work
of
creation
was
the
water.
In
the
beginning,
the
water
was
dispersed
under
the
sky,
until
the
Creator
admonished
it
and
inserted
and
collected
it
into
one
place,
as
it
is
written,
“Let
the
waters
under
the
sky
be
gathered
into
one
place,
and
let
the
dry
land
appear.”
Afterwards,
it
was
dispersed
as
in
the
beginning,
and
He
spread
out
the
earth
upon
the
waters,
as
it
is
written,
“He
spread
out
the
earth
upon
the
waters,
for
His
mercy
is
everlasting.”
488.
Why
is
there
a
need
for
Hesed
[mercy]
here?
The
Creator
did
a
great
mercy
in
His
world
when
He
placed
the
earth
on
the
water,
for
had
the
earth
not
been
on
top,
the
world
would
have
been
erased
at
once.
489.
If
this
were
not
so,
people
would
not
plant
and
plow
and
harvest.
Now
that
the
earth
is
on
top,
they
plant
and
sow,
and
the
earth
persists
in
its
force
and
persistence
because
of
the
moisture
that
is
under
the
earth.
Several
rivers
emerge
from
below,
several
springs,
several
ponds
to
fertilize
the
whole
world
and
to
grow
everything.
This
is
the
mercy
that
the
Creator
did
with
His
creations
and
with
the
whole
world.
490.
One
day,
Rabbi
Shimon
sat
at
the
door
of
the
gate
of
Lod,
and
Rabbi
Yosi,
Rabbi
Hagai,
and
Rabbi
Elazar
his
son
were
there.
Rabbi
Pinhas
came
and
ask,
“Why
is
this
day
different
from
other
days,
that
you
are
silent
and
your
mouth
is
not
dripping
the
sweet
honey
of
wisdom?”
491.
He
said
to
him,
“I
looked
into
my
heart,
into
what
Ezekiel
said,
‘I
heard
the
sound
of
their
wings
like
the
sound
of
many
waters,
like
the
voice
of
the
Almighty.’
He
weighed
many
waters
and
weighed
the
voice
of
the
Almighty,
comparing
them
to
one
another.
This
means
that
the
voice
of
many
waters
is
as
the
voice
of
the
Almighty.”
492.
This
is
the
meaning
of
the
Merkava
[chariot/structure]:
Four
holy
angels
ride
in
their
journey
of
the
throne
of
the
holy
king.
These
are
the
angels
who
are
called
“the
holy
animals
Michael,
Gabriel,
Uriel,
Rephael.”
They
are
honorable
and
higher
than
all
the
other
angels
except
for
Matat,
minister
of
the
faces.
493.
Some
say
that
Matat
is
among
those
four
angels,
but
he
is
not
so,
since
so
it
is
found
in
King
Solomon’s
book.
494.
When
these
four
angels
gather
in
an
assembly
in
their
journeys,
the
sound
of
their
journeying
is
heard
throughout
the
firmament
as
the
sound
of
the
many
high
angels,
who
are
called
“a
thousand
thousands”
and
“a
myriad
myriads.”
As
that
voice
of
Matat,
who
serves
the
High
King,
and
the
gathering
they
gather,
it
is
when
He
comes
to
bestow
upon
them
mercy
and
honor
of
their
king.
“As
the
voice
of
many
waters”
means
many
angels.
“As
the
voice
of
the
Almighty”
means
angel
Matat,
who
is
named
after
his
Master,
the
Almighty.
“I
heard
the
sound
of
their
wings,”
of
the
four
angels,
who
are
the
Merkava
of
Malchut,
and
are
also
called
“animals.”
495.
Rabbi
Pinhas
wept
with
excitement
and
said,
“At
the
door
of
the
depths,
the
sealed
off
treasures
are
opened,”
meaning
that
Rabbi
Shimon
is
like
a
key
that
opens
any
deep
matter,
and
all
the
sealed
off
secrets
that
cannot
be
revealed.
“You
are
like
the
angels
that
rise,
and
this
is
why
you
know
their
secret.
Please,
complete
the
verse.”
496.
Rabbi
Shimon
said,
“a
sound
of
tumult
like
the
sound
of
a
camp.”
When
the
angels
praise
the
Creator,
each
word
before
Him
is
as
the
word
of
the
praises
of
the
camp
of
Israel
who
praise
Him
below.
The
sound
of
the
tumult
of
the
angels
is
as
the
sound
of
the
camp
of
Israel.”
497.
It
is
also
written,
“When
they
stood,
they
let
down
their
wings,”
meaning
when
they
stopped
praising,
since
when
the
camp
of
Israel
does
not
praise
the
Creator
below,
the
wings
of
angels
are
immediately
let
down
above
because
the
power
of
the
holy
group
of
angels
is
weakened
and
they
do
not
have
the
strength
to
praise
a
complete
praise
before
Him.
498.
There
is
another
verse
that
assists
this,
where
it
is
written,
“And
there
came
a
voice
from
above
the
firmament
over
their
heads.”
“And
there
came
a
voice”
is
the
voice
of
Jacob.
When
praying
profusely,
where
does
it
rise?
Above
the
firmament
that
is
over
the
heads
of
the
animals,
where
the
prayer
of
the
righteous
is
placed.
499.
When
ceasing
to
sound
their
voice
and
pray
and
read
in
the
Torah,
it
is
written,
“When
they
stood
[stopped],”
in
their
silence
from
the
Torah
and
the
prayer,
the
animals
let
down
their
wings.
500.
“Let
the
water
…
be
gathered,”
like
that
line
that
craftsmen
place
in
order
to
build
a
building
so
that
nothing
will
come
out
of
it
to
here
and
to
here.
Similarly,
the
Creator
made
a
line
for
the
water
so
it
would
not
go
beyond
its
banks
to
here
and
to
here,
as
it
is
written,
“And
I
said,
‘Thus
far
shall
you
come,
and
no
further.’”
501.
The
Creator
made
a
boundary
for
the
sea.
This
is
the
sand
that
is
around
the
sea,
as
it
is
written,
“I
placed
the
sand
as
the
boundary
for
the
sea.”
When
the
waves
see
that
sand,
they
retreat
and
do
not
come
out
beyond
that
line
which
the
Creator
gave
them.
502.
How
much
are
water
the
main
part
of
the
world?
The
sky
took
its
name
from
it,
since
Shamayim
[sky]
has
the
letters
of
Shin-Mayim
[Hebrew:
“of
water”].
It
is
called
water
since
the
Creator
added
fire
to
the
water
and
created
the
sky
from
it,
meaning
fire
and
water,
since
the
sky
was
made
of
fire
and
water.
503.
The
sky
was
created
from
love
before
the
Creator;
thus,
there
is
no
fire
in
it,
which
is
judgments.
The
middle
line
that
unites
the
right
and
the
left
is
called
sky.
The
right
line
is
water;
the
left
line
is
fire.
Since
the
middle
line
unites
and
completes
the
two
lines
water
and
fire,
it
contains
both
of
them
in
itself,
and
there
are
also
water
and
fire
in
the
middle
line.
This
is
why
it
is
called
Shamayim
[sky],
from
the
letters
of
Esh
[fire]
and
Mayim
[water].
But
water
is
the
right
line
and
Hassadim,
and
this
is
the
core
of
the
sky,
since
the
main
governance
in
the
sky
is
to
the
right
line.
505.
Anyone
who
wants
to
know
and
look
into
his
heart
from
the
wisdom
of
the
upper
King
should
first
know
what
is
water.
One
who
wishes
to
know
what
is
the
freezing
in
His
throne
will
look
into
the
persistence
of
the
matter
that
is
written,
“A
covenant
of
salt
is
everlasting.”
From
these
two,
he
will
look
into
the
holy
wisdom
of
above.
When
Malchut
is
in
a
state
of
posterior,
she
is
adhered
to
the
left
line
of
Bina.
At
that
time,
when
she
receives
Hochma
without
Hassadim,
her
lights
are
frozen,
meaning
they
cannot
shine.
Afterwards,
when
she
is
established
in
ZA,
the
middle
line,
she
can
no
longer
receive
Hochma
from
the
left
of
Bina,
but
receives
Hassadim
from
ZA.
However,
the
freezing
remains
in
her
from
the
state
of
posterior,
which
is
Hochma,
and
now
it
melts
and
dresses
in
Hassadim,
and
by
this
she
is
completed
with
Hochma
and
Hassadim.
The
frozen
lights
are
called
“salt.”
It
is
written,
“On
all
your
offerings,
you
shall
offer
salt,”
in
order
to
receive
from
there
sparks
of
Hochma
from
the
state
of
posterior,
so
it
will
be
an
offering
complete
with
Hochma
and
Hassadim.
Anyone
who
wants
to
know,
who
wants
to
awaken
Hochma
in
Malchut,
should
first
know
what
is
water,
that
it
is
Hassadim.
Malchut
is
called
“throne,”
and
when
she
was
in
posterior,
her
lights
were
frozen.
One
who
wants
to
know
what
is
the
freezing
in
His
throne
should
look
into
the
persistence
of
the
matter,
for
it
is
written,
“a
covenant
of
salt
is
everlasting,”
since
from
the
frozen
lights,
the
correction
of
salt
is
established,
which
completes
every
thing.
From
these
two—from
salt,
which
is
the
sparks
of
freezing
that
were
made
in
the
state
of
posterior,
and
from
water,
which
is
Hassadim—he
should
look
at
the
holy
Hochma
of
above.
By
the
clothing
of
the
frozen
lights
called
“salt”
in
Hassadim,
called
“water,”
the
Hochma
is
revealed.
506.
One
who
wants
to
know
the
meaning
of
the
existence
of
this
world,
Malchut,
who
is
called
“this
world,”
should
know
the
meaning
of
salt
which
was
done
from
the
servant
who
was
appointed
instead
of
his
master.
He
should
know
what
is
salt,
how
it
dissolves
in
water,
and
should
look
in
wisdom.
In
the
state
of
posterior,
the
lights
in
Malchut
are
frozen.
At
that
time,
Matat
serves
her,
and
then
he
is
the
one
who
operates
in
the
frozen
lights
in
Malchut,
which
are
salt.
When
the
lights
of
Malchut
are
salt,
the
servant
Matat
operates.
When
Malchut
returns
to
the
state
of
Hassadim,
water,
the
frozen
lights
freeze
inside
the
water,
Hassadim,
and
the
two
of
them
are
completed
together
to
shine
in
Hochma
and
in
Hassadim.
He
should
know
what
is
salt,
how
it
dissolves
in
water,
and
should
look
in
wisdom,
meaning
know
the
matter
of
clothing
of
Hochma
in
Hassadim,
and
how
it
is
done
in
the
second
state
of
Malchut,
when
she
has
already
returned
to
Hassadim,
water,
at
which
time
the
salt
dissolves
in
the
water
and
Hochma
is
revealed.
507.
Those
who
make
predictions
in
the
stars,
who
place
cups
of
water
and
salt,
it
is
a
matter
of
light
and
the
candlelight,
in
order
to
look
at
Hochma.
Those
who
make
predictions
in
the
stars
want
to
resemble
the
unification
of
the
holiness.
For
this
reason,
they
place
cups
of
water
and
salt,
whose
unification
awakens
revealing
of
Hochma.
This
is
the
meaning
of
light,
the
light
of
Hassadim,
called
“water.”
The
candlelight,
illuminations
of
fire,
implied
in
the
salt,
is
to
look
at
Hochma,
by
which
they
awaken
looking
at
Hochma.
508.
And
God
said,
‘Let
the
water
under
the
heaven
be
gathered
into
one
place.’”
It
is
written,
“Mightier
than
the
sound
of
many
waters,
mightier
than
the
waves
of
the
sea,
the
Lord
on
high
is
mighty!”
“The
sound
of
many
waters”:
When
the
Creator
said
to
the
waters
to
gather
into
one
place,
they
were
wandering
here
and
here,
and
were
being
proud
above.
509.
At
that
time,
the
waters
took
the
earth,
which
was
tucked
in
them,
and
covered
it.
The
Creator
said
to
it,
“Not
so,
but
rather
all
of
you
gather
into
one
place,
and
the
dry
land
will
appear.”
This
means
that
initially,
the
earth
was
among
the
waters,
dry,
without
moisture,
for
it
is
written
“the
dry
land,”
with
the
“the,”
meaning
that
beforehand,
it
was
dry.
510.
The
waters
were
going,
rising
and
falling,
and
making
their
sounds
to
the
end
of
the
sky.
Finally,
the
Creator
admonished
them
and
put
them
into
the
depth,
and
there
is
the
origin
of
the
water.
But
until
now,
their
sound
has
not
been
silenced.
He
called
“seas,”
and
when
they
rise,
there,
in
that
place,
their
power
breaks
and
they
come
down
and
do
not
go
outside
for
fear
of
the
might
of
the
Creator,
as
it
is
written,
“Mightier
than
the
waves
of
the
sea,
the
Lord
on
high
is
mighty!”
511.
It
is
written,
“Your
testimonies
are
fully
confirmed;
holiness
adorns
Your
house,
O
Lord,
for
all
the
days
to
come.”
David
said,
“Master
of
the
world,
the
testimony
You
have
made
in
the
work
of
creation
is
truth
to
testify
to
them
each
day.
Anyone
who
testifies
about
the
work
of
creation
each
day
is
guaranteed
to
be
in
the
next
world.”
512.
And
David
said,
“You
who
have
made
the
whole
world,
and
have
made
the
waters,
and
the
waters
covered
the
world
because
of
the
profusion
of
them,
and
You
made
them
gather
in
restriction
all
of
them
into
one
place,
so
may
it
please
You
that
Your
Shechina,
who
fills
the
whole
world,
You
will
restrict
her
in
Your
house,
for
it
is
more
becoming
that
she
will
be
there,
as
it
is
written,
“Holiness
adorns
Your
house,”
and
not
for
a
short
while,
but
“for
all
the
days
to
come.”
513.
“And
God
said,
‘Let
the
waters
under
the
sky
be
gathered
into
one
place,
and
let
the
dry
land
appear.’”
It
is
written,
“The
righteous
perishes,
and
no
one
takes
it
to
heart;
men
of
mercy
are
taken
away,
while
no
one
understands
that
the
righteous
is
taken
away
because
of
the
evil.”
When
the
Creator
looks
at
the
world
and
sees
that
people
are
not
righteous,
and
many
wicked
ones
flourish
in
the
world,
He
executes
judgment
in
the
world.
As
the
body
does
with
the
soul,
so
the
Creator
does
with
the
generation.
514.
The
righteous
are
like
the
soul
of
the
generation,
and
the
wicked
are
like
the
body
of
the
generation.
When
the
Creator
looks
at
the
world,
He
takes
the
soul
and
the
body
remains,
and
the
flesh
rots.
You
find
that
He
takes
the
soul,
who
are
the
righteous,
and
the
body
remains,
namely
the
wicked.
515.
“And
God
said,
‘Let
the
waters
…
be
gathered.’”
These
are
the
righteous
who
are
taken
away
to
their
everlasting
home,
which
is
a
place
that
is
dedicated
to
them,
to
their
merit.
When
they
are
taken
away
to
the
next
world,
it
is
written,
“And
let
the
dry
land
appear,”
which
are
the
wicked,
who
are
without
action,
who
have
no
one
to
protect
them
and
cover
them,
as
it
is
written,
“And
when
all
the
congregation
saw
that
Aaron
had
perished,”
do
not
pronounce
it
“saw”
but
rather
“feared,”
since
there
is
no
one
to
protect
them.
516.
Then
there
are
others
who
say
that
as
long
as
there
are
righteous
in
the
generation,
the
quality
of
judgment
cannot
control
them,
as
it
is
written,
“He
intended
to
destroy
them,
had
not
Moses,
His
chosen
one,
withstood
the
outburst,
to
soothe
His
wrath
from
destroying.”
When
the
Creator
wishes
to
execute
judgment
on
the
wicked,
He
removes
the
righteous
from
among
them,
and
then
executes
judgment
on
the
wicked.
517.
This
is
similar
to
a
king
who
had
an
orchard.
One
day,
the
king
went
into
his
garden
and
saw
that
it
was
all
thorns
and
thistles.
He
said,
“I
want
to
clear
them
out
from
here.”
He
raised
his
eyes
and
saw
good
and
handsome
roses.
He
said,
“For
these
roses,
I
will
leave
all
the
thistles.”
When
the
roses
emitted
scent,
he
took
and
uprooted
them
from
the
garden.
Once
he
uprooted
them,
he
said,
“Now
is
the
time
to
uproot
the
thistles
from
the
garden
and
clear
them
out
from
here.”
So
is
the
Creator:
As
long
as
there
are
righteous
in
the
generation,
judgment
is
not
executed
on
the
wicked.
Once
the
righteous
have
departed
from
among
them,
judgment
is
executed
on
the
wicked.
519.
“And
God
saw
…
that
it
was
good.”
If
this
were
before
the
fact,
it
would
be
true
and
well.
However,
it
is
implied
from
the
text
that
it
was
after
the
fact,
implying
that
He
did
not
know
in
advance
the
essence
of
the
act
and
its
correction
and
beauty,
but
rather
when
the
act
was
finished.
It
is
implied
that
He
was
examining
it
as
it
stood,
and
then
He
said,
“it
was
good,”
for
it
is
written,
“and
God
saw,”
and
then
He
said,
“that
it
was
good.”
520.
That
verse
is
a
warning
that
when
one
learns
in
the
act
of
creation
the
operation
of
each
day,
he
should
not
ask
about
what
is
not
commanded
and
say
“Why
is
this
act
done
this
way,
in
this
image,
and
that
one
in
that
image?”
since
God
saw
that
it
was
good
to
do
it;
therefore,
ask
no
further.
521.
Also,
it
is
in
order
to
show
them
the
right
way,
since
the
act
is
revealed
and
known
to
Him
even
before
He
acts.
Nevertheless,
He
did
not
want
to
say
“that
it
was
good”
before
the
completion
of
the
work.
Similarly,
one
should
not
praise
a
matter
before
it
is
completed,
lest
a
flaw
is
found
in
it
and
it
will
turn
out
that
he
has
lied
and
will
be
caught
in
his
words.
522.
Accordingly,
in
several
places,
the
Creator
warned
man
to
beware
of
it.
Although
He
did
not
need
to,
and
everything
is
revealed
before
Him,
but
in
order
to
warn
man,
He
had
to
do
so.
It
is
written,
“I
will
go
down
now
and
see
whether
they
have
done
altogether
according
to
the
outcry
against
it
that
has
come
to
Me.”
Was
it
not
revealed
to
Him
that
He
had
to
know
and
search?
From
here
comes
the
warning
to
the
courthouse
that
they
must
not
rely
on
their
own
opinion
but
should
know
and
search
and
inquire
thoroughly
into
the
matter,
as
it
is
written,
“And
you
shall
inquire,
search
out,
and
ask
diligently,”
and
you
have
no
permission
to
rely
on
your
own
opinion.
524.
Everything
that
the
Creator
did,
He
did
it
by
commanding
it
through
a
medium.
He
said
to
the
earth,
“Do
this,”
and
it
did
as
it
was
commanded
and
did
not
stray
from
it.
He
said
to
the
water,
“Do
that,”
and
the
water
did
the
deed
they
were
commanded
and
did
not
stray
from
it.
It
was
likewise
with
the
firmament,
in
the
same
manner.
525.
When
one
of
them
did
as
it
was
commanded,
the
Creator
would
see
that
it
operated
in
the
same
manner
He
had
commanded
it,
and
would
praise
it
for
that
operation,
as
it
is
written,
“And
God
saw
that
…
was
good,”
meaning
He
saw
in
that
act
that
it
did
it
as
it
was
commanded
and
would
say
“that
it
was
good.”
In
other
words,
“it
was
good,”
it
acted
as
it
was
commanded.
This
is
“And
God
saw
that
…
was
good.”
526.
Thus,
should
it
not
have
been
written,
“And
God
saw
all
that
they
had
done,
and
behold,
it
was
very
good?”
Why
is
it
written
“all
that
He
had
done,”
implying
that
“it
was
good”
does
not
pertain
to
the
mediums
but
to
His
own
actions?
527.
It
is
written,
“All
that
He
had
done,”
in
general,
and
it
is
not
written
“all
that
they
had
done.”
This
is
so
because
“all
that
He
had
done”
means
that
it
concerns
those
mediums
that
He
had
done,
and
it
is
written
about
them,
“and
behold,
it
was
very
good,”
since
they
carried
out
all
that
they
had
been
commanded,
and
it
was
good.
This
is
why
it
is
written,
“all
that
He
had
done.”
528.
“And
God
saw
all
that
He
had
done,
and
behold,
it
was
good,”
since
they
always
stand
in
the
same
persistence
and
the
same
manner
He
had
made
them,
and
will
never
deviate
from
this
path.
529.
There
are
three
whom
the
Creator
named
in
the
work
of
creation:
the
sky,
the
earth,
and
the
water,
as
it
is
written,
“And
God
called
the
firmament
‘sky.’”
The
earth,
as
it
is
written,
“And
God
called
the
dry
land
‘earth.’”
The
water,
as
it
is
written,
“And
to
the
bodies
of
water
He
called
‘seas.’”
He
called
them
names
in
order
to
do
all
His
work
in
them,
since
all
His
work
was
done
through
these
three.
530.
What
came
out
from
these
three,
the
sky,
the
earth,
and
the
water,
the
Creator
left
for
man
to
give
them
names.
Everything
that
the
sky
and
the
earth
emitted,
Adam
HaRishon
gave
them
names,
as
it
is
written,
“And
the
man
gave
names
to
all
the
beasts,
the
birds
in
the
sky,
and
to
every
animal
of
the
field.”