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לַיְלָה אוֹמֵר - Night Says:

[Night at Haifa Bay, Israel]

Tehillim 92:3

לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ וֶאֱמוּנָתְךָ בַּלֵּילוֹת

Lehagid baboker chasdecha ve'emunatcha baleilot

To relate Your loving-kindness in the morning, and Your faithfulness in the nights.

Why do we focus on "kindness" in the morning but on "faith" at night? Daytime represents clarity, when one can see and comprehend with certainty; things are "clear as day", as the saying goes. This refers to the kindnesses and miracles that He performed for us. Nighttime, however, indicates the doubt and uncertainty we may have as to when and how we will be extricated from our communal and personal challenges. As such, nighttime is a time to draw upon one's faith that redemption- geulah will come.  Even when it is darkest, we believe that G-d is faithful to us. This is one of the tests with which G-d tries us. Despite everything, we continue to cling to G-d.

The night, in relation to the day, is like the preparation in relation to the goal. The rest we have at night prepares for the work of the day. So too, emuna (belief) prepares for the completeness of true knowledge regarding Hashem’s kindness. Without belief one would not fulfill mitzvot and all the attributes that eventually lead to recognition of the truth. Therefore, belief is considered like preparation, which night represents, in regard to what the intellect and senses grasp. It is necessary for one who is to grasp as he reaches the heights of intellect to be properly led in the path of belief. He certainly cannot reach true knowledge without being prepared by belief.

A person also will not have flashes of truth at all times, as the Rambam says. His intellect may work well, and he will independently realize the truth of the Torah views. Yet, even as one who is in the light of day, he still must always be armed with the ammunition of belief. This enables his completeness to find a place to give light even when the intellectual inspiration subsides, a time that can be compared to night. That’s why day is mentioned before night, because often, even during the times of “intellectual daylight,” some “dark of night” lingers. Therefore, one always needs to be ready to hold on to belief, which is the eternal light. This is also hinted at regarding the moon, about which it says: “Go and rule in the day and the night” (Eretz Hemdah; Chulin 60b).

Song of the Day, Night and the Legions of Heaven

G-d proclaims that all of Creation is for His glory, "Everyone who is called by My Name and whom I have created for My glory, whom I have fashioned, even perfected" (Yeshyahu 43:7)

יוֹם אוֹמֵר - Day Says:

Tehillim 19:3

יוֹם לְיוֹם יַבִּיעַ אֹמֶר וְלַיְלָה לְּלַיְלָה יְחַוֶּה-דָּעַת

Yom leyom yabia omer velaila lelaila yechave-daat

Day to day utters speech and night to night expresses knowledge.

The works of Creation are renewed day by day.  In the evening the sun sets and in the morning it rises, which inspires men to words of praise.  It is as if by teaching man to utter songs of acclaim and thanksgiving, the days and nights themselves "utter speech."

Renewal of Creation every day makes it plain that this pattern cannot be due to chance, and every man perceives this manifestation of G-d's might.

This chapter in Tehillim continues by comparing the rising of the sun with a groom who emerges from his chamber in the morning. The Midrash Tehillim 19 explains the comparison. Just as a groom enters in purity and emerges impure so too the sun goes from purity to impurity. The physical in relation to the spiritual realms is called impure because it cannot exist without the spiritual much like a body is dead without the soul. Each day G-d renews the workings of the Creation and draws new life from the source of life to all the creations. In this context purity represents life that comes from the source of life whereas impurity is the physical Creation without the spiritual.

מַעְיָנוֹת אוֹמְרִים - Streams Say:

Tehillim 87:7

וְשָׁרִים כְּחֹלְלִים כָּל-מַעְיָנַי בָּךְ

vesharim kechollim kal-mayanai bach

And singers and dancers; all My fountains (thoughts) are in you (You).

Included among the excellent features of Tziyon is that it has many "singers and dancers."  For this reason, "all My thoughts" and providence "are in you" - in Tziyon.

Another interpretation says: "All My fountains" of wisdom "are in you."  All the fountains of wisdom that I draw from, are found "in you" - in Tziyon.  Similarly it says, "Therefore with joy will you draw water out of the wells of deliverance" (Yeshayahu 12:3).

In Tziyon are to be found people of many talents, among them singers and dancers.  A related reading says: Even as they dance, they compose songs.

What will both the dancers and singers chant?  They will sing, "All My fountains are in you."  They will declare that I have sealed off all My fountains to prevent their waters from spreading to the gentiles.  Everything should be only "in you."

This also alludes to, "A garden locked is my sister, O bride, a fountain locked, a spring sealed up" (Shir HaShirim 4:12).  The Jewish people have fenced themselves off from becoming assimilated among the nations.

Not only do we acclaim Tziyon, but so do the singers and musicians, and the flute players, who proclaim to everyone that G-d said, "All My" providence and directed "thoughts are in you."  As it says, "A land which HaShem your G-d cares for; the eyes of HaShem your G-d are always upon it, from the beginning of the year to the end of the year" (Devarim 11:12).

The Midrash says: Said Rabbi Yehudah bar Simon in the name of Rabbi Meir:  Just as the wellspring brings forth new waters every moment, so the people of Yisrael chant songs every moment.  Thus it says, "And singers and dancers; all my fountains are in You."  The Chachamim say: Just as the men chant songs, so do the women chant songs.

A person has to check to see whether or not he is connected to HaShem. “And singers and dancers alike shall say, All my interest is in You.” (Tehillim 87:7) Divine service is attachment to G-d. 

Rashi and Radak both note that "wellsprings" (fountains) represent the outpouring of the inner dimension. Wellsprings bubble with fresh water all day and night. Yisrael, too, never ceases to praise G-d for His goodness and for giving us the privilege of serving Him. Our music is the wellspring embodied in Torah and good deeds.