창세기 2:19의 Musar

We shall follow the approach of Pardes Rimonim in his introduction to שער האותיות. Many people mistakenly believe that the letters of the Hebrew tongue are only symbols used to express certain formations by our mouths when we make certain sounds. Such a premise is called הסכמיים, an accommodation, by the sages who formulated the אלף-בית, to an already existing speech pattern. These letters must instead be considered as עצמיים, original in their own right. Whatever language we speak is originally borrowed from the Hebrew. All languages evolved from Hebrew. When Adam first named all the animals in Genesis 2,19, he expressed the essence of each animal through the name he accorded that animal. As a result, a name of an object represents its true spiritual dimension. When the Hebrew word for rain is גשם, for instance, this is an expression denoting the spiritual influence exerted from the higher regions, denoting that the purpose of the spiritual input has been achieved. This process applies to the various worlds, such as the world of בריאה, יצירה, and עשיה, respectively, until in our physical world the drops of moisture that fall from the sky are also called גשם. This is actually a name "borrowed" from a word which had a broader meaning to begin with. The same applies to the word ידות used by the Mishnah to describe handles. Keeping this in mind, we understand that when the Torah (Leviticus 26,4) lists a number of blessings in store for us as a result of observing G–d's various statutes, etc., the first such blessing mentioned is that of גשם, rain. In view of the fact that rain is only one of the instruments enabling a crop to materialize, we would have expected the Torah to first mention bountiful crops as a consequence of Torah observance. The fact that the Torah chooses to mention rain first is an indication that there is much more to גשם than we thought.