Berachah reveals the holiness in every thing

בגמ' לה' הארץ כו' כאן קודם ברכה כו' והנהנה בלי ברכה מועל והארץ נתן לבני אדם לאחר ברכה.

In the Gemara: "The earth is Hashem's" (Tehillim 24:1) — this is before a berachah; and one who derives benefit without a berachah commits me'ilah (misappropriation of the sacred); "and the earth He gave to mankind" (Tehillim 115:16) — this is after a berachah (Berachos 35a).

The Gemara reconciles two pesukim: before reciting a berachah the world belongs entirely to Hashem and benefiting from it is like misusing the sacred; the berachah is what permits a person to partake.

דבאמת יש קדושה בכל דבר שהוא כח (המועל) [הפועל].

For in truth there is kedushah (holiness) in every thing, which is the active divine power [that animates it].

Every object contains a hidden holiness — the divine force that brings it into being and sustains it.

ורק ע"י הברכה שיודע האדם שחיות הכל ממנו ית' עי"ז יוכל להתגלות הקדושה.

And only through the berachah — by which a person knows that the life-force of everything is from Him — can the holiness be revealed.

Reciting a berachah is the recognition that all vitality flows from Hashem, and that very awareness uncovers the holiness concealed in the thing.

שגם שיהנה יהי' דבוק בכח הקדושה שבו.

So that even as he derives benefit, he will be bound to the power of holiness within it.

Through the berachah, even physical enjoyment becomes an act of clinging to the holy divine power inside the food or object.

וכמ"ש לעיל ועשו לי מקדש להיות בטל לכח עליון שבכל מעשה. עי"ז ושכנתי.

As was said above on "And they shall make for Me a Mikdash" (Shemos 25:8) — to be nullified to the higher power within every deed; through this, "and I shall dwell [among them]."

Just as the Mishkan is built by nullifying oneself to the higher power in every action, so the Divine Presence comes to rest — and the same dynamic operates in a berachah.

ואז ניתן ליד האדם.

And then it is given into the hand of the person.

Only once a person acknowledges Hashem as the Source is the thing truly handed over to him to enjoy.

ובגמרא טלי גיטך פסול דכ' ונתן מיד ליד.

And in the Gemara: [if a husband says] "Take your get [from the ground]," it is invalid, for it is written, "and he shall give it into her hand" (cf. Devarim 24:1; Gittin 78a).

A get must be handed directly from giver to receiver; something merely taken from the ground does not constitute a valid "giving."

כן ע"י הברכה שיודע שממנו ית' ואינו לוקח מעצמו. אז נאמר נתן לבני אדם.

So too, through the berachah — by which one knows that it is from Him, and he does not take it of his own accord — then it is said, "He gave [it] to mankind."

The berachah turns enjoyment into a receiving from Hashem's hand rather than a self-willed grabbing; only then does the verse "He gave it to mankind" apply.

אבל לוקח לוקח מעצמו כנ"ל:

But one who [merely] takes, takes of his own accord, as above.

Without a berachah a person seizes the thing on his own initiative — which is the me'ilah of benefiting from the sacred without acknowledging its Source.

Summary: Everything contains a hidden holiness — the divine power that animates it — so benefiting from the world without a berachah is a kind of me'ilah, taking the sacred on one's own initiative. The berachah is the recognition that all life-force comes from Hashem; through it the holiness is revealed, the enjoyment becomes deveikus to the divine power within, and the thing is properly "given into the hand" of the person, just as a get must be given directly from hand to hand.