Give thanks to the Lord for He is good; His kindness endures forever: This Psalm speaks about three characteristics of God: wisdom, (Hachmah), will (ratzon), and ability (yecholet). Give thanks to the Lord for He is Good is a reference to the quality of will. God's will is to do good and to bring good to others. Give thanks to the God of gods (elohay haelohim) is a reference to the quality of wisdom. The word Elohim is sometimes used for angels, who are endowed with divine wisdom. God is the good of all divine beings who have wisdom. Give thanks to the Master of all masters (Adonai ha-adonim) is a reference to the quality of ability. Since each nation and land has its own master or divine prince, and God is the master of all these masters, this is the quality of ability – God controls and can do whatever He wishes. God has the power to bring them low or to humble them as He did to the prince of Egypt. The next set of three lines repeat these three qualities. He who does great wonders, alone…this is the quality of God's all powerful ability yecholet. He who created the heavens with understanding…. God is endowed with hachmah wisdom. In his great wisdom, God took water, mayim, and fire, esh, two opposite elements of the universe and from them he created heaven, shamayim. He who spread the earth on top the water…God has the ratzon, the will, to defy the rules of nature. Normally something heavy sinks in a liquid. But God placed the earth on top of the water. Why does the Psalmist add the word alone in the verse He does great wonders, alone. God alone can perform such wonders in the universe. This added word can be explained by a parable. When a mortal king is praised, his attendants and ministers are praised along with him. Not so with the Holy One. When God is praised, He is praised all by Himself. Even though he has a divine retinue, He has ultimate control over each of them so they are totally unlike Him. God says, “Who was with me when I created the world?” He created the great luminaries…The Midrash asks, since God created the sun why was it necessary to create the moon as well? God saw that in the future people would worship the heavenly bodies. If there had only been one heavenly body how much more so would the people be tempted to worship it! God therefore created one for the day and another for the night so that people would see that the rule of each one would be limited and finite. Another explanation of Give thanks to the Lord for He is good; His kindness endures forever: The glory of God is referred to as the Ayn sof, Without End, because God has no beginning and no end; God alone was, is and will be. When it arose in God's primal will to create the world, ten holy sephirot went forth from God's essence to create the world of emanation. Afterwards God created the world of the throne from which came the world of yetzirah (formation) which is the realm of angels, and afterwards the world of asiyah (doing). All of these worlds are interconnected in the God's holy light. This is what we mean when we say Give thanks to the Lord for He is good. When it arose in God's will to create the world – His will is good and it comes from hesed, loving kindness. Give thanks to the God of gods – the realm of emanation, atzilut. All of the Sephirot are Elohim. Give thanks to the Master of all masters – this is the realm of yetzirah which influences and guides the realm of angels which are associated with it. He who does (oseh) great wonders, alone – this is the realm of asiyah – the word oseh and asiyah come from the same root word. This is the realm of mundane existence as we know it. All of these levels are interconnected by the holy light of God's loving kindness. Up until this point the poet is describing the workings of creation. From this point on he describes the miracles of God's loving kindness in the world. The workings of creation are unchanging but God overturns the rules of nature for the sake of His loving kindness.