method in order to indicate some extraordinary mysteries. It has also been declared by our Sages that the portion above the firmament is only water by name, not in reality, for they say (Babyl. Talmud, Ḥagigah 14b) "Four entered the paradise," etc. R. Akiba said to them, "When you come to the stores of pure marble, do not say, Water, water, for it is written, 'He that telleth lies shall not tarry in my sight'" (Ps. ci. 7). Consider, if you belong to the class of thinking men, how clearly and distinctly this passage explains the subject for those who reflect on it! Understand that which has been proved by Aristotle in his book On Meteorology, and note whatever men of science have said on meteorological matters.
It is necessary to inquire into the reason why the declaration "that it was good" is not found in the account of the second day of the Creation. The various Midrashic sayings of our Sages on this point are well known: the best of them is the explanation that the creation of the water was not completed on that day. According to my opinion the reason is likewise clear, and is as follows: When the creation of any part of the Universe is described that is permanent, regular, and in a settled order, the phrase "that it is good" is used. But the account of the firmament, with that which is above it and is called water, is, as you see, of a very mysterious character. For if taken literally the firmament would appear at first thought to be merely an imaginary thing, as there is no other substance but the elements between us and the lowest of the heavenly spheres, and there is no water above the air; and if the firmament, with that which is over it, be supposed to be above the heavens, it would a fortiori seem to be unreal and uncomprehensible. But if the account be understood in a figurative sense and according to its true meaning, it is still more mysterious, since it was considered necessary to make this one of the most hidden secrets, in order to prevent the multitude from knowing it. This being the case, how could it be said [of the creation of the second day] "that it was good"? This phrase would tell us that it is perfectly clear what share the thing to which it refers takes in the permanent existence of the Universe. But what good can people find in a thing whose real nature is hidden, and whose apparent nature is not real? Why, therefore, should it be said in reference to it, "that it was good"? I must, however, give the following additional explanation. Although the result of the second day's creation forms an important element among the existing things, the firmament was not its primary object in the organization of the Universe, and therefore it could not be said "that it was good"; it was only the means for the uncovering of the earth. Note this. Our Sages have already explained that the herbs and trees, which God caused to spring forth from the ground, were caused by God to grow, after He had sent down rain upon them; and the passage beginning, "And there went up a mist from the earth" (ii. 6), refers to that which took place before the creative act, related in the words, "Let the earth bring forth grass," etc. (i. ii.). Therefore Onkelos translates it: "And there had gone up a mist from the earth?' It is also evident from the text itself, where it is distinctly said, "And every plant in the field before it was in the earth," etc. (ii. 5). This question is now explained.
It is well known to every philosopher that the principal causes of production and destruction, after the influence of the spheres, are light and darkness,
