Chasidut sur Berakhot 9:6

Constancy in divine service is of the essence. However it is impossible for someone to connect to constant service if he does not constantly quest for it. Please note that King David supplicated God (Psalms 86:11), "Show me Your way, O Lord; I will walk in Your truth; let my heart be undivided in reverence for Your name." He had already killed his evil impulse, as the Gemara (Talmud Yerushalmi, Berakhot 9:5) says; and had risen to the highest level of holiness - so much so that he merited to be one of the legs of [God's] throne of glory. Yet in spite of all this, He supplicated God, like someone on the outside and someone who has not started his divine service, "Show me Your way, O Lord; I will walk in Your truth." And he did not only quest for this occasionally and at special times, but rather constantly - as it is written (Psalms 86:3), "for I call out to You the whole day." Picture this: A prince is lost in a mountainous and desolate wilderness among predatory animals and murderous ambushers. But he knows that there is a path there that leads back to his father, the king. However the path is hidden from him and he does not recognize it. How great and constant would be his quest and his search for the path? And how great would be his cries to his father, "Show me your way, O father!" Only if you can see yourself as a lost son of the King that is distanced from the King, your Father in the Heavens - lost in the desolation of this world, physicality and stupidities that injure the body and kill the spirit - only then will you constantly quest for God's path and constantly cry out, "Show me Your way, O Lord!" And to the extent that you are constant about questing, you will be constant in your divine service. But if you are not constant in supplicating from the bottom of your heart, it will also be impossible for you to serve Him with constancy.

And that is the explanation of, “Holy and blessed”: That He is holy over internality, in that the Holy One, blessed be He, conceals His being in the worlds; and it appears that He acts according to nature. And that is why the angels say, “holy,” three times – corresponding to the three worlds. And that is why it is written, “the Lord of hosts” – since He makes all the varieties in the world exist, the whole world below is full of His glory. But “blessed,” is the pulling down of the flow from the Source of blessings – to be revealed. And hence the Jew – whom the Holy One, blessed be He, oversees with both – may praise the Holy One, blessed be He, with both of them. And that is the meaning of the two words, “Hear Israel” – which is male and female, which are strict justice and mercy – “the Lord is our God, the Lord is one.” For the trait of strict justice and the trait of mercy are all one. And therefore we say afterwards, “And you shall love” – even if He takes your life (Mishnah Berakhot 9:5). But the Holy One, blessed be He, does not oversee the angels like this, so they are only permitted to praise what is given over [to them]. And hence this praise is divided into two: The angels praise Him with, “holy,” which is internality; whereas the ofanim, with, “blessed,” which is externality. But Israel has merited both of them, and say, “Holy and blessed.“