What are the connotations of this Pasuk? Why did Yisrael insert it in the Shirah?
Ramban #1: Yisrael prayed that, having demonstrated that He is the absolute ruler, by saving His servants and destroying those who rebelled against Him, Hashem should continue to govern forever, to watch over the Tzadikim and punish the Resha'im. 1
Ramban #2 and Targum Onkelos: It means that Hashem's Kingdom lasts forever. 2
Rashbam and Hadar Zekenim: It means that, after Yisrael have settled in Eretz Yisrael, Hashem's Kingdom will become known throughout the world. 3
Seforno: It is a prayer that, once Yisrael have built the Beis-ha'Mikdash, Hashem should rule forever, and that no other 'god' should be with Him.' 4
Targum Yonasan: 'When Yisrael, the erstwhile exiles, witnessed the miracles and wonders of the Yam-Suf and the might of His Hand - they said to one another to place a crown of greatness upon the Head of their Savior, who removes but cannot be moved, who changes but cannot be changed, to Whom the crown of sovereignty rightly belongs. He is the King of Kings in this world and kingship is His in the world to come....'
Ramban; We find many Pesukim which convey similar sentiments - such as the well-known Pesukim, "Yimloch Hashem l'Olam ... " (Tehilim 146:10), and "Yehi Shem Hashem Mevorach me'Atah v'Ad Olam" (Tehilim 113:2) (the context of those Pesukim as well, discuss or allude to the salvation of the righteous and the destruction of the wicked). (CS)
The Ramban explains that Onkelos switched the future tense to the present, due to his fear that the future implies that Hashem will rule later, but that He doesn't rule now. In fact, it is similar in content to the Pasuk in Ashrei, "Malchusecha Malchus Kol Olamim" (Tehilim 145:13 - in the present). See why he nevertheless objects to Onkelos' translation, due to many similar Pesukim that are written in the future, such as, "v'Yimalei Chevodo Es Kol ha'Aretz" (Tehilim 72:19).
Hadar Zekenim: Even now, if not for Hashem's Sovereignty, no-one could stand before the nations - only they would not declare His eternal sovereignty until the time of Mashi'ach.
See Devarim 32:12.
How is the theme of Hashem's sovereignty, a continuation of the preceding Pasuk about the Beis Hamikdash?
Maharal (Gevuros Hashem Ch. 47, p. 193): Hashem's sovereignty is upon the Beis Hamikdash in particular; it is only after Hashem "has brought us to the mountain of His inheritance... the Mikdash" that Hashem is called "Melech." 1 Furthermore, there cannot be a king without a nation to accept his sovereignty; Hashem became King when He "brought and planted" the Bnei Yisrael [in their Mikdash]. Yet at the time of Keri'as Yam Suf, Bnei Yisrael said "Yimloch," He will reign - in the future tense. Only in the future will the Kingdom of Heaven be complete. 2
Maharal: When one hears a Berachah in the Beis Hamikdash, the proper response is "Baruch Shem Kevod Malchuso l'Olam Va'ed" (Berachos 63a). The Mikdash is the specific location for "the Glory of His kingdom."
Maharal: After our daily recitation of Shiras ha'Yam, we add additional Pesukim (from the Berachah of Malchuyos of Rosh Hashanah), such as "v'Alu Moshi'im b'Har Tziyon... v'Hayesah La'Shem ha'Meluchah" (Ovadyah 1:21). Only in the future, when Hashem saves His nation from all who oppose them, will His Kingdom be complete.
The conclusion of Pirkei Avos (6:11) derives from this Pasuk, that everything that Hashem created is for His glory. What is the derivation?
Maharal (Derech Chayim p. 322, to Avos 6:11): The Beraisa at first learned this from a different Pasuk - "All that is called by My Name, and for My Glory I have created, fashioned and made it" (Yeshayah 43:7). Yet do not think that this glory stems from the creations' recognition of Hashem, and of His greatness 1 as the Creator! Rather, the very fact that the creations exist, is Hashem's Glory - as there can be no king without a nation. 2
For example, the recognition expressed in the Pasuk, "How great are Your works, Hashem! ..." (Tehilim 104:24).
To perhaps elucidate Maharal's comment - This Pasuk is adding that the purpose of Creation is to reveal His sovereignty in the world - which requires that there be creations. As Maharal concludes, there are two ways in which a person can fulfill this. If he chooses to be righteous, he reveals Hashem's sovereignty when he receives his reward; but if he chooses evil, it will be when he receives his punishment. (Compare to 14:4:2.1:1 . But Maharal differs with the Rambam on this point.) Also see Maharal (Be'er ha'Golah, Be'er #5 Ch. 12, p. 104) - Chazal teach that 'the Ru'ach of Mashiach' was created on the first day of Creation. All of Creation is for His Glory, which will be revealed when Mashiach comes, when Hashem will be King. (EK)
QUESTIONS ON RASHI
Rashi writes: "'L'Olam Va'ed' - ... The [letter] Vav is an essential part of the word (i.e., part of its Shoresh); that is why it has a Patach; whereas in [the verse] 'ha'Yodea va'Eid' (Yirmeyah 29:23), where the Vav is a prefix, it has a Kamatz." Where is there a Patach in the words "l'Olam Va'ed"?
Gur Aryeh #1: Indeed, some texts of our Pasuk have "Va'ed" with a Patach under the Vav. 1
Gur Aryeh #2: Some explain that the Vav of "Va'ed" has a Kamatz in both Pesukim; Rashi is discussing the vowel under the letter Ayin. In our Pasuk, the Ayin in "Va'ed" has the vowel Segol, which is also known as a [small] Patach; whereas in Yirmeyah the Ayin has a Tzeirei, also known as a small Kamatz. 2
Gur Aryeh prefers this explanation.
For other examples in which Rashi refers to the vowels Segol and Tzeirei, as Patach Katan and Kamatz Katan (respectively), see Rashi to Bereishis 4:22, Bereishis 41:35, Bamidbar 11:8, and Bamidbar 23:20. Like the Patach, the Segol is a Tenu'ah Ketanah (a short vowel); whereas the Tzeirei and Kamatz are examples of Tenu'ah Gedolah (long vowels). Gur Aryeh to 14:12 explained the names of the vowels of Leshon Ha'Kodesh, based on how one must open his mouth in order to pronounce them. By extending that idea, we see that 'Patach' means to open, whereas 'Kamatz' means to close or to constrict. Perhaps the Segol ("eh") is called Patach Katan, because it opens the mouth to roughly the same degree as a Patach ("aa"); whereas in Ashkenaz pronunciation the Tzeirei ("ei") closes the mouth a bit more, like a Kamatz ("uh"). (CS)
