Now we will explain the meaning of dry land, where there is no danger, but on the contrary, a great sweetening. However, it is like taking in without letting out, since it cannot elicit food and nourishment, and what falls in it burns and is lost by its heat and dryness, as in “when the sun grew hot, it would melt.”

This is the meaning of “Vapor went up from the land and watered the face of the earth,” since the power of the land is mainly its face, from which come all the sweetenings. Also, “vapor” comes from the words, “vapor and shattering,” which is the opposite of the desire and the earth.

Indeed, know that this vapor takes from the abyss in the water, but not in a stormy wind, but only through the pillars of cloud, which is regarded as “earth” and “dry land,” which is completely blocked by the light of the sun and covers the sun. It brings darkness and mist to the dwellers of the earth, and those clouds themselves, which are vapor and shattering and darkness, are dipped in the waters of the sea and suck from the mingling of the seawater with the sky, and the water becomes sweetened in the clouds and waters the earth.

The land elicits because the dry land becomes hardened by the Kli [vessel] of the abyss, and then she yields fruits. This is the meaning of the twofold “it was good” in it, meaning both for the great abyss in the water and also for the small abyss. This happened because first, all the water gathered into one place, to the quality of mercy and life. Hence, they were also cured as one, as in “And they delighted for they were silent.”

The third day. You see that the light of the first day is Keter, the light of the second day is AB, and that of the third day is SAG, and that SAG contains Galgalta and AB and subdues them both in the waters in the sea, and in the fruits that the earth yields.

Do not be perplexed, since it is also written about the first day, “evening and morning,” for “evening” indicates joining, so how does he say that there it is Behina Dalet [fourth phase] without joining?

However, the Torah spoke of creation and of Beresheet [in the beginning], which is the verse that associates the quality of mercy with the root of the Bet of Beresheet. However, we start from Ein Sof [infinity/no end] to the nine utterances, which is the meaning of “one day” … and creation … from the second day.

A twofold “it was good.” Since all the water gathered into one place, the quality of mercy, Malchut de Bina of the great abyss, and the corruption was attributed to the upper one, they were also healed as one, as in the land that was revealed. Then the two chasms become good for drinking and for yielding fruits. Understand the preceding of the revealing of the dry land, as it is written, “And the dry land appeared,” and the subsequent making of the Segula [power/virtue/remedy] of eliciting bread and fruits from the earth.

The Bet of Beresheet is RADLA. One day is Behina Dalet, as in the skies within her from the inner Zivug [coupling], which is Behina Dalet without association. The second day is Malchut de AB prior to the dry land, and the third day is Malchut de SAG, in which there is dry land.