Brochas Daf Chof Aleph amud aleph

Rav Yehuda said, from where in the Torah (do we derive the obligation to recite) a blessing prior to (studying) the Torah?  For it is written "When I call out the name of Hashem, ascribe greatness to our G-d." (Devorim 32:3)

Rashi says that the posuk constitues proof because it comes at the beginning of the Song of Hazinu which represents Torah.  Moshe says "when I call out the name of Hashem" (which is written in the singular) constitutes the blessing, while the words "ascribe greatness to our G-d" (which is written in the plural)  constitues a response, the "amen" of the people.

The Maharsha approaches the posuk differently and thereby avoids a slight problem with Rashi's explanation, namely that although it is cited as the preceding blessing, it actually comes three psukim into the Song. On a mystical level the Torah is nothing but a composition of the different names of G-d. Therefore the Maharsha concludes that the posuk "when I call out the name of Hashem" is a reference to Torah; and prior to learning Torah, we need to "ascribe greatness to our G-d,." in other words, make a blessing.

But what is the blessing, and where is it? The Ein Yaakov points us in the direction of the Sifri, but says little more.

The Sifri on the posuk tells us that prior to saying the name of Hashem (i.e. the Torah according to the Maharsha) the angels say "kadosh, kadosh, kadosh," a preceding blessing. The Maharal among others explains that kadosh is represented by the number seven (Shabbos, Shmita etc). The twenty-one words in the Song of Hazinu which precede the word Hashem in our posuk (which the Sifri says are analagous to the three times the angels say kadosh (3x7)) are thus the preceding blessing. . (In the Kedusha of Shemone Esre, we also say 21 words before saying the name Hashem.)

The final question is why "kadosh, kadosh, kadosh” constitutes a blessing for the angels, and why the twenty-one words constitute a blessing for Moshe/Klal Yisrael.  On Brochas Daf 35a (see below) the Iyun Yaakov tells that the true intention of creation is not to benefit mankind, but rather to bring “Kovod Shomayim”, honour to HKBH. The inference from his teaching is that the blessing is the vehicle by which we manifest this Kovod Shomayim.  I think we can then go on to say that when the angels wish to bless G-d, they do so by focusing on (and broadcasting aloud) that aspect of the Divine which is most relevant to them as spiritual beings, namely His “seperateness” (kadosh means separate) – You are above and separate from the world, you affect creation, but creation does not affect you.  By contrast, what does Moshe say? “Listen, you heavens, and I will speak;  hear, you earth, the words of my mouth.  Let my teaching fall like rain and my words descend like dew, like showers on new grass, like abundant rain on tender plants. I will call out the name of Hashem…” The entire cosmos, both heaven and earth is testimony to the greatness of G-d. And crucially, the physical realm is nourished by Torah, represented by rain and dew; a recognition that G-d sustains us. Could anything be a more concrete proclamation of Kovod Shomayim?