Rabbi Chanina, the nephew of Rabbi Yehoshua, laid out the liturgical structure for communal blessing based on a verse from (Deuteronomy 32:3): "When I call upon the name of the Lord, give grandeur to our God." He read this as a dialogue between two parties — the one who initiates the blessing and the congregation that responds.
"When I call upon the name of the Lord" — this is the prayer leader, the blesser. "Give grandeur to our God" — this is the congregation, the answerers. And what do they answer? "Blessed is the Lord who is blessed forever and ever."
But there is a second layer. When the leader mentions God's name directly, the congregation responds with a different formula: "Blessed is the name of the glory of His kingdom forever and ever." This is the famous Barukh Shem Kevod Malkhut (Sovereignty)o, whispered daily in the Shema and proclaimed aloud on Yom Kippur (the Day of Atonement).
Rabbi Chanina then brought supporting evidence from King David himself. (Psalms 34:4) reads, "Exalt the Lord with me, and let us extol His name together." David did not praise alone. He called upon the people to join him, establishing the principle that blessing God is a communal act — a call answered by a response, a leader met by a congregation, a single voice amplified into a chorus that spans all generations.