Chasidut su Salmi 106:2

Hence I derived pleasure when I was precise about the prayer (in the blessings before Shema), “To the blessed (barukh) God (understood by the author, as, To God; bless!) they give pleasant hymns, etc. for He alone does mighty deeds, etc., plants righteous acts, raises salvations, etc.” For, at first glance, there is no predicate (meaning, there is no indication of what God is being blessed for). And it appears to me that it can be explained based on the Gemara (Megillah 25a, and see there that the text is slightly different), “One said [in prayer], ‘The bold, The mighty, etc.’” And they rebuked him, “Have you concluded all of the praises of your Master?” “As it is stated (Psalms 106:2), ‘who can declare all of His praises’” (Megillah 18a). But, in fact, we say many praises. For the verses of song (pesukei dezimrah) in the morning prayers are full of – and even all of the blessing of the shmoneh esreh (standing prayer) are all – praises. Rather the matter is that there are two types of praise. The first are essential praises, such as when we praise a man as a sage, or as learned, or as a scribe, wealthy or strong and that which is similar to this – such things only help himself. But the second type is when we praise a man for being generous, a doer of good deeds or as a kind soul and that which is similar to this – things that help others. So behold, concerning the first type, it is forbidden for us to greatly praise the Lord, may He be blessed, for the reason found in the Gemara above. However, we do praise God, may He be blessed, [without limit] for the good things that He does for us. And even though we do not sense everything – as we say, ‘and there are wonders without comparison’ (and see Ketuvot 8b), which are wondrous miracles that a person does not know about, and as it is said in the Gemara (Yoma 22b), “How little does a person sense or have concern for how much he has the support of his Lord” – nevertheless, we are obligated to thank God, may He be blessed, for all about which we are aware; to make known and reveal that we believe that everything is from Him. So we give Him praise and thanks for everything. And also with the songs and praises, we benefit and bring down flows [of blessing]. And that is the understanding of the word, blessed (barukh [above]. It is an expression of extending (berakha) and pulling down, etc. Hence [referring back to the prayer with which the paragraph begins,] “they extol” is sweetening; and “they blessed” is pulling down. And this is the understanding of all the blessings in the shmoneh eshreh – it is all to, accordingly, pull down [the flow] from the Source of the blessings. And we hence say, “Praised king,” an expression of praise and sweetening; “and extoled,” meaning unified; until always (aad), which is the transposed name of God (when each letter except aleph is replaced by the letter before it), the numerical equivalent of which is seventy four. When the name of God (understood to represent strict justice] is transposed, it is sweetened, as is written in the Shelah (Schnei Luchot HaBrit). And then, “His great name” is the filling out [of the four letter name] of seventy two, which is the numerical equivalent of kindness (chessed). We have merited all this – us, His treasured nation – for He oversees us with kindnesses, and strict judgements which are concealed kindnesses. And for all of this, we give Him praise and thanks. But about His essential characteristics, we are not allowed to expand upon His praises.