Re: "Hashem Melech, Hashem Malach, Hashem Yimloch L'Olam Vaed" -
Rather than referring to it as a "pasuk that is not a pasuk", I have long referred to it as a "post-Tanach pasuk". I don't know who was the first to combine these two phrases of Tehillim and add them to a complete pasuk from Shemos, but once it was done, it seems to have been accepted as a useful and versatile refrain.
As the ArtScroll Siddur comments on Y'hee Ch'vod in Shacharis: "This is one of the most familiar verses in the entire liturgy, but, surprisingly enough, it is not found in Scripture..."
It also appears in Atah Haraysa on Simchas Torah.
And it is in weekday Maariv in Yiru Aynaynu (although that's not a collection of pesukim the way the prior paragraph is).
I'm pretty sure we have it in other places too, but I can't find them right now.
Akiva Miller
I know that Rav Dovid Cohen of Gvul Yaavetz has darshened on this, from a
drush but also halachic perspective, in the past. Unfortunately I missed
that shiur and only walked in at its end. But his approach might be found
in one of his "Masaas Kapai" seforim on the Siddur.
RD
Re: "Hashem Melech, Hashem Malach, Hashem Yimloch L'Olam Vaed" -
It is also in Ayn Kamocha, when we take out the Sefer Torah on Shabbos.
On Rosh Hashana, in chazaras hashatz in Shacharis: It is the refrain of the piyut "Adirei Ayuma" on the first day, and "Kol Shin'anei Shachak" on the second day.
Akiva Miller
: Re: "Hashem Melech, Hashem Malach, Hashem Yimloch L'Olam Vaed" -
:
: It is also in Ayn Kamocha, when we take out the Sefer Torah on Shabbos.
Which is the original usage, see Soferim 14:8. It's also the only
appearance of the line in either of the versions of Siddur R' Amram Gaon.
Tir'u baTov!
-Micha
: IIRC Future in [Biblical?] Hebrew may be used at times to describe
: an ongoing process. I suspect the Targum is pointing this out here.
There is a theory that in Biblical Hebrew, the tenses are really
perfect vs. imperfect. We confuse the Biblical perfect tense with past,
and imperfect tense with future -- except when there is a vav hahifukh.
"Vayomer Hashem el Moshe" -- Hashem [was] saying (yomer, imperfect tense)
to Moshe.
So, it's perfectly valid to translate "yimlokh" as "is [perpetually]
ruling".
The Meshekh Chokhmah (to stick up for my greatgrandfather's rebbe) takes
the terms as three different tenses, and justifies their sequence --
starting with the middle (Melekh) -- psychologically.
Hashem Melekh is immediate.
Hashem Malakh comes second, because it requires memory.
Hashem Yimlokh le'olam va'ed is one step further, as it requires koach
hadimyon.
Tir'u baTov!
-Micha