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עָבִים אוֹמְרִים - Thick Clouds Say:

Tehillim 18:12

יָשֶׁת חֹשֶׁךְ | סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ חֶשְׁכַת מַיִם עָבֵי שְׁחָקִים

yashet choshech sitro sevivotav sukato cheshchat-mayim avei shechakim

He made darkness His hiding place, His pavillion round about Him; 

darkness of waters, thick clouds of the skies.

Now David describes the fifth form of divine retribution, by water and torrential rain, as happened to the Flood Generation.

"He made darkness... thick clouds of the skies."  G-d put darkness round about His pavilion, to be at hand for use against His enemies.  "Darkness of waters" (cheshchat-mayim) means an accumulation of clouds; "thick clouds of the skies" (avei shechakim) means clouds that cover the sky.

Some explain that the verse refers to David himself.  G-d "made darkness" - placed upon him a cover of darkness - as "his hiding place," that is, to conceal him from his enemies.

Some commentaries emphasize the link between the present verse and what came before.  Because G-d's wrath flamed forth against His enemies, and out of His mouth came burning coals and hailstones that devoured (v18:9), they pierced through the thick clouds.  The "darkness of waters" did not extinguish the coals and lightning bolts that flamed from His mouth.

Here cheshchat is appropriately translated as "darkness."  Elsewhere we find the expression chashrat mayim, which means a gathering of waters.  That is to say, waters gathered from everywhere in the form of vapors to form clouds.  Darkness ensued as a result of the clouds - cheshchat-mayim.

Then again, "He made darkness His Place" alludes to the profound difficulty of knowing G-d, just as it is impossible to know what is inside a dark place.  For our material aspect keeps us separated from knowledge of the Almighty.

The "darkness of waters" that are in the thick clouds of the skies are the darkness that is about Him. Lest you say that within the darkness there is no light, Scripture tells us: From the brightness before Him, and from within His partition, His thick clouds that are about Him are split, and hail and coals of fire pass through them. (Rashi)

"He made darkness His hiding place", referring to the spiritual source of darkness which in truth is loftier even than the revealed light and is therefore (called darkness, for it is) too intense to be perceived by any mortal, seeing creature (Likutei Sichot vol. 11.p.132) 

Concerning this it is stated, “He reveals deep things from the darkness” (Iyov 12:22) The “darkness” is the essential hiddenness of the Ein Sof which is known as “His hidden darkness” (Tehillim 18:12) the level at which He is “hidden from all the hidden.” And out of this darkness is the above point revealed. After the contraction and concealment referred to as “the deep things” of “His hidden darkness” there is a revelation of light; yet this revelation is only a point, and is still concealed in relation to the hishtalshelut of [the development of] the worlds. For even though at this stage the point which remains of the light is still considered concealed in relation to the hishtalshelut of the worlds, its ultimate revelation for the sake of this hishtalshelut can take place only after the point’s expansion. As a “point” it is still beyond revelation. It is called ayin (“nothingness”) relative to both G-d’s essential Being and to the worlds; to Atzmut (Essence) because it is insignificant in comparison, and to the worlds because it is not yet revealed.

The attribute of Netzach is the inner dimension of Keter which is referred to by the phrase: “He made darkness His hidding place [concealment]," [i.e., it is a quality] above revelation.

כּוֹכָבִים אוֹוֹמְרִים - Stars say:

Nechemiya 9:6

אַתָּה הוּא יְהֹוָה לְבַדֶּךָ אַתָּה עָשִׂיתָ אֶת הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל צְבָאָם הָאָרֶץ וְכָל אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים

atah-hu HASHEM levadecha atah asita et-hashamayim shemei hashamayim vechol-tzevaam haaretz vechol-asher aleiha hayamim vechol-asher bahem veata mechayeh et-kulam utzeva hashamayim lecha mishtachavim

You alone are HASHEM; You made the heavens, the heavens of the heavens and all their host, 

the earth and all that is upon it, the seas and all that is in them, 

and You give life to them all, and the heavenly host bow down before You.

"The heavenly host bow down before You" – the Gemara sees the rising of the celestial bodies in the east and their movement toward the west as daily worship of G-d. The celestial bodies, of course, lack free choice, and in this sense, a person who serves in the Temple is sort of a prayer leader on behalf of all of creation; as if every day he bears the sun, the moon, and the stars, and prostrates himself westward, toward the Shechinah in the Holy of Holies.

The idea that man in his daily service of G-d gives expression to all of creation's yearning for the Divine follows also from the Gemara in Berachot 9b, which proposes as an asmachta (support) for the custom of the prayer of vatikin (ideal time, which was the time that the meticulous men of old would recite the Shema, is just before sunrise so that their silent Amida prayer would commence with the rising sun) the verse, "May they fear You with the sun" (Tehillim 72:5).

Every star and sphere has a soul and is endowed with knowledge and intellect. (Rambam, Laws of Fundamental Principles 3:9)

So why does the sun race across the heavens?

The explanation expounded in those Chassidic discourses present the movement of the sun as a form of terribly self-nullifying genuflection and prostration. The sun has matter and form, body and soul. The body — the sun orb — circles the heavens in bowed reverence, because its spiritual soul is in a state of spiritual prostration.

Scripture describes this phenomenon in the following manner, on the one hand:

"The host of the heavens bow before You" (Nehemiah 9:6)

This is the physical state. On the other hand:

“When the morning stars sing together.” (Iyov 38:7)

This is the Spiritual bowing (singing).

"You give life to them all", G-d's energy in every created being not only gives it life and vivifies it, but continuously brings it into existence ex nihilo. The verse is thus interpreted, for the phrase "to give life" does not necessary imply "to create" -- as, for example, the soul which gives life to and vivifies the body, yet does not bring it into being. Whereas in Creation the energy not only vivifies but also creates and must continuously flow into the created being, for without it, it would revert to nothingness; by giving life, He actually creates it ex nihilo. Hence, He constantly renews the existence of the world and all the creatures, creating them anew from nothing at every moment, just as in the beginning of Creation. So, in reality, "to give life" and to "bring into being" are identical.

As much as we'd love to shine bright all the time, this is not in our control.  Sometimes we are afforded the opportunity and resources to do great things and make a tremendous Kiddush Hashem.  We also go through tougher periods where we try to stay afloat ourselves and have no opportunity to shine Hashem's light elsewhere.  This all depends on Hashem's will and we must accept it happily.

The Moon sings (Tehilim 104:19), "Asah yareach lemoadim" (Who appointed to the moon for seasons) the moon is made to shine at unpredictable intervals.  "shemesh yada mivo'o" (the sun knows its setting), only the sun knows when the moon will shine.  The moon doesn't ask, it takes advantage of every opportunity afforded it without question.  Either way it sings a happy tune, eagerly awaiting the sun's bright light so that it can light up the darkness of the night. (Revach)

Benei Yisrael are traditionally symbolized by the moon. The generations from Avraham are likened to the cycle of the moon. David and Shlomo were the 14th and 15th generations from Avraham Avinu. It was during their reign that Benei Yisrael was at its pinnacle. They conquered their enemies, stretched out their borders and built the Beit HaMikdash. This is just like the moon which is biggest on days 14 and 15. After Shlomo, national stability began to deteriorate and Benei Yisrael lost their splendor, just as the moon wanes after the 15th day.

There are many insights to be taken from this symbolism. The gemara (Rosh HaShanah 25a) quotes the pasuk (Tehillim 104:19) “Shemesh yada mevo’o,” the sun knows its setting (path). The gemara comments that the sun knows its path but the moon does not. The relative path of the sun as it changes from season to season is quite predictable and easy to figure out. The path of the moon, however, is erratic in nature and seems not to follow a specific pattern. We may understand this as analogous to the way in which the world is run. The nations of the world, traditionally symbolized by the sun, are governed, to a certain degree, by the laws of nature. There is a less focused Divine Providence that guides their everyday events. This is akin to the predictable path of the sun. One need not delve too deeply to realize that Benei Yisrael are governed in quite a different manner. The great miracles that adorn our history, as well as the day-to-day twists and turns that befall our nation to this day are clear indications that there is nothing haphazard about the course of events that befall us. There are no patterns or laws of nature to rely on, just as the moon follows an unpredictable path.

The gemara (Sukkah 29a) tells us that when there is an eclipse of the sun, it is a bad sign for the gentiles. When there is an eclipse of the moon, it is a bad omen for Benei Yisrael because we follow the lunar calendar and they follow the solar calendar. There is an intriguing insight that lies beneath the surface here as well. An eclipse of the moon happens when the moon moves into a position behind the earth such that the light of the sun cannot reach it. One might say that it is “the moon’s fault” that it was eclipsed. This is the way we must view calamities that befall us. We must search within for the causes and realize that it is our own deeds and actions that have brought them about.

This aspect of change present in the moon counters the regularity we experience in everyday life. It causes a person to reflect on who placed the moon in the sky, who made the moon come and go in a cycle of change from night to night. The differing appearance of the moon gives us a glimpse of G-d by presenting us with a visible manifestation of His presence. Because, monthly, the change starts anew, we take the opportunity to recognize His presence, we bless Him accordingly and thereby greet G-d Himself. (Rabbi Yehudah Prero)