Man the walker ascending in holiness

ובמד' ישלח עזרך מקודש ע"ש שהעליונים יש להם קדושה א' וישראל ב' קדושות.

And in the Midrash on "May He send your help from the Sanctuary" — see there — that the upper beings have one holiness, while Yisrael have two holinesses.

The Midrash on the posuk "May He send your help from the kodesh" (Tehillim 20:3) teaches that angels possess a single kedushah, but Yisrael possess two.

כי המלאך נקרא עומד.

For the angel is called "one who stands."

Angels are described as "standing" (omdim) — fixed at one level, without growth.

כי הקדושה שבו בלי השתנות.

For the holiness within it is without change.

An angel's kedushah is static; it never rises higher or develops.

אבל אדם נקרא מהלך כי עיקר הקדושה המוכנת אל האדם הוא בשורש העליון.

But a person is called "one who walks," for the essential holiness prepared for a person lies in the upper root.

A person, by contrast, is a "walker" (mehalech) who can ascend. His true, primary holiness waits for him at its source above, not yet fully within him.

אכן גם בחלק שלמטה יש בו קדושה מעט שעי"ז יוכל להמשיך עליו שורש הקדושה שלמעלה כמ"ש ז"ל אדם מקדש עצמו מלמטה מקדשין אותו מלמעלה וזהו בחי' נשמה יתירה הנמשכת מלמעלה.

However, even in the lower part there is a small measure of holiness within him, by means of which he can draw down upon himself the root of holiness from above — as Chazal said, "If a person sanctifies himself a little below, they sanctify him much from above" — and this is the aspect of the neshamah yeseirah (additional soul) drawn down from above.

Man possesses a small spark of kedushah here below, and by using it he draws down the far greater root of holiness from above. This is the principle that a little self-sanctification below earns abundant sanctification from Heaven, like the extra neshamah granted from above on Shabbos.

וזה עזרך מקודש.

And this is "your help from the Sanctuary."

The "help from the kodesh" is precisely this holiness drawn down from the upper root in response to a person's effort below.

ומציון יסעדך היא הרשימה מהקדושה שנמצא בו למטה.

And "from Tzion may He support you" is the imprint of holiness that is found within him below.

The second phrase of the posuk, "and from Tzion support you," refers to the small residual spark (reshimah) of kedushah already present within a person here below — the foothold that makes the drawing-down possible.

לכן כתיב קדושים תהיו לשון עתיד שלעולם צריך האדם להיות מהלך בקדושה מדרגה אחר מדרגה:

Therefore it is written "Kedoshim tihyu" (you shall be holy) — in the future tense — for a person must always be walking in holiness, level after level.

Because man is a "walker," the command is phrased in the future: "you shall be holy" is an ongoing call to keep ascending from one madreigah to the next, never standing still.

Summary: Angels have one fixed holiness and are called "standers," but a person is a "walker" whose essential kedushah lies in its upper root. By using the small spark of holiness within him below, a person draws down the far greater holiness from above — "your help from the kodesh" — fulfilling "if one sanctifies himself below, they sanctify him from above." This is why the Torah writes "you shall be holy" in the future tense: holiness is a continual ascent, level after level.