Chasidut su Salmi 150:6

A different approach to our verse. The Talmud in ‎‎B’rachot 33 taught that if someone in his prayer for mercy ‎to Hashem includes a line in which he compares G’d’s ‎mercy on the young and helpless birds in the nest, by praying ‎that Hashem should extend His mercy to him likewise, such ‎a person is to be silenced. One of the commentators on that line ‎in the Talmud explains that the reason why the author of the ‎Mishnah considers this such a travesty, is that the worshipper ‎arrogates to himself the right to draw parallels between emotions ‎experienced by us mortal human beings and immortal ‎‎Hashem. We have to accept Divine legislation, such as the ‎commandment to send off the mother bird, as decrees, without ‎trying to examine G’d’s motivation.‎
There is a line similar to the one we quoted from ‎‎B’rachot 33 in Megillah 25, and there Tossaphot ‎question the reasoning offered in the Talmud B’rachot by ‎citing a well known poetical liturgist, Rabbi Eliezer Hakalir, who ‎wrote (in connection with the kedushah we recite on the ‎second day of Passover) suggesting that the commandment not ‎to slaughter the mother animal and its young (Leviticus 22,8) on ‎the same day, by citing G’d’s attribute of Mercy as the reason. ‎‎[Tossaphot’s point is that surely Rabbi Eliezer Hakalir ‎was not ignorant of both these Mishnayot? Tossaphot do ‎not offer a solution. Ed.]‎
Perhaps we may resolve this problem when recalling that in ‎‎Shabbat 151 the Talmud states that anyone who displays ‎mercy and compassion vis a vis any of G’d’s creatures will ‎experience that Hashem in turn will display His Mercy ‎concerning himself. The root for that statement is found in the ‎‎Zohar Tossephet 308 where it is stated that when a human ‎being displays compassion for other creatures he “incites” the ‎attribute of mercy, as a result of which this attribute will relate ‎with mercy toward him.‎
It is a well known fact that ‎חסדי ה' לא כלו‎, “the deeds of loving ‎kindness by Hashem are inexhaustible because His mercy is ‎inexhaustible.” If we sometimes have the feeling that we have ‎been shortchanged by the attribute of Mercy, the reason is never ‎that G’d has run out of Mercy, but the reason is that we do not ‎qualify for it at all times. Nonetheless G’d is able to bring about a ‎radical change within our hearts so that we will have a pure heart ‎and qualify to serve Him loyally and devotedly. When that occurs, ‎we will qualify for additional displays of His mercy. This is why we ‎regularly pray: ‎לא תכלא רחמיך ממנו‎, “do not allow Your mercy to ‎come to and end as far as we are concerned.”(Psalms 40,12)‎
When Bereshit Rabbah 14,11 quotes psalm 150,6 ‎‎[the last verse in psalms, Ed.] the line ‎כל הנשמה ‏תהלל קה יהללו-קה‎, is understood to mean that “with every breath ‎we draw we praise the Lord with our whole soul,” so that G’d has ‎no difficulty in changing us into a new creature whenever the ‎soul is restored to us. At that time He can supply us with a pure, ‎non-polluted heart.‎
We have mentioned repeatedly that a tzaddik by means ‎of his prayer can convert what was an evil decree into a beneficial ‎decree, as we have been taught in Moed Katan 16. This is ‎also the meaning of ‎ויכון בחסד כסאך ותשב עליו באמת‎ “when Your ‎throne will be firmly established through loving kindness You will ‎sit on it truly.” [I could not find such a verse. Ed.] ‎When G’d sits so firmly on His throne the righteous will not ‎overturn His decrees, [as there has been no need for harsh ‎decrees. Ed.]‎

All that has been said is really just a way to begin to understand, because in reality you cannot compare the difference between ephemeral existence in this world and the eternal life in the world-to-come to the difference between dreaming and being awake. Yet according to the crude glimmer of understanding that comes with this analogy, the man of perfect faith will not be daunted by all the suffering and pain he experiences, and will certainly not condemn God for his treatment. Yet still, in this garment, in his state of being in the world, he will feel that it would have been easier if he were never to have been created. Yet if he searches his heart and strengthens his faith, he will know that all his feelings of regret at his very creation were quite clear to him and accepted before he was created. He was told that he would regret having descended into the world in this way, and it would be easier for him never to have been created, and still he chose to go ahead and enter the world despite the suffering. All the more so, the man of perfect faith knows and trusts that God constantly takes care of His creations, and God’s plan insures that no soul would every be pushed irrecoverably into exile. In this he knows that it is truly better to have been created than not to have been created, and that all he suffers is for his own good. He knows that God will comfort him from all his agony. Even if it seems to him that there are things so terrible that God could not console him over them, he reaches to a greater depth in his faith, and knows that God can illuminate him with a mind so clear as to see how he can be completely consoled and comforted for everything, and all tribulations will turn into consolations. Such a man cannot condemn God’s handling of his life, and will even laud the highest of praises over his Creator, knowing that God created him in order to witness the power of His greatness and wonders in everything he experiences in his life, at every moment. This is as the saying of the sages, “Let the entire soul (neshama) praise God (Tehillim, 150:6) He shall praise God over each and every breath (neshima).”

So too, if one's prayer be pure and clear, one's sacred breath coming out of their mouth in prayer will join and connect with the supernal breath that constantly comes into one. As our Holy Sages said on the verse (Psalms 150:6) "Every living soul (neshamah) will praise God," - this means that with each and every breath (neshimah) that one breathes out, from below to above and returns from above to below - certainly through this some piece of divinity from the person is now connected to its root.