And from here we will come to resolve the questions we asked about the relationship of the song to future events. Regarding the verse "The Lord will reign forever and ever," which is said in the future tense, and not 'Melech' (King) in the present tense or 'Malach' (reigned) in the past tense. And about the repetition of the phrase 'and they said, saying.'

Because, according to our words, the song is the overflow of happiness that fills the heart and spills out, it follows that the song is fundamentally a song of the heart, while the song of the mouth is its overflow and eruption through the instrument of speech. Therefore, it can be defined and said that in every song there are essentially two statements: the statement of the heart and the statement of the mouth. Hence, the repetition in the verse 'and they said, saying' is well-founded – because indeed there were two statements there: 'they said,' in their hearts, as their hearts sang within them the song of inner happiness. And consequently: 'saying.' As this joy and happiness also erupted outwardly, in a spring of song.

This also explains the manner of writing the song in the Torah scroll, brick upon brick, a form of writing that includes many blank spaces – to hint that beyond the song that was said and written, there is yet an entire song that was not said and not written – the song of the heart. To grasp it, one must contemplate what was not written, what is hidden in the space 'between the lines'...

And behold, according to our way of thinking, the primary statement of the song was not the acknowledgment of the miracle, but the expression of the feeling of 'This is my God, and I will glorify Him' that filled the heart and overflowed its banks. When the Holy One, Blessed be He, revealed Himself at the sea to the eyes of all Israel, even the infants and the simple people, even the maidservants, would point with their fingers and say, 'This is my God, and I will glorify Him' (see Sotah 30b and Mekhilta de-Rabbi Yishmael, Shirata 3). This divine revelation, and the immense attachment that all Israel achieved, even the smallest of the small, is what erupted in the singing of the song, not necessarily the feeling of gratitude for the miracle. And since this is so, it is understood why they sang already now about the revelation of God's kingship when they enter the land [according to the Rashbam mentioned above] and the resting of His Shekhinah in the Temple [as per the commentary of Ibn Ezra mentioned above], for all this is one matter with the entirety of the song's theme, which is about the recognition of God's existence and attachment to Him. And since this attachment is present now, the connection to the future revelations in the land of Israel and in the Temple is not a song about the future, but about the present.

For this reason, the Children of Israel commanded their generations to recite this song every day – not as a thanksgiving for the miracles of the Exodus from Egypt, but because of the sacred feelings embedded in it. This, Israel wanted to bequeath to their descendants, that they would merit to experience, or at least 'taste,' these sacred feelings daily, the filling of the heart with attachment to the Blessed One and the great happiness associated with it. This is also the reason for the recitation of the songs in the Temple on Shabbos, to enhance and magnify these sacred feelings on this holy day and to delight in the pleasures and happiness contained within them.

And this is also the reason for saying 'The Lord will reign forever and ever' in the future tense and not in the past tense, because regarding their recognition of His truth, they said so, and this was only now renewed.