Chasidut zu Schemot 15:6

This is why we explained the ‎verse (31) ‎וירא ישראל את היד הגדולה‎, “Israel saw the great ‎hand, etc,” which at first glance is hard to understand, ‎as the Israelites were busy running away from the ‎Egyptians and an impenetrable wall of fire was behind ‎them. Also the Ari’zal’s commentary that the ‎words ‎היד הגדולה‎, “the great hand,” are an allusion to ‎G’d’s attribute of chessed, “loving kindness,” ‎appear difficult to understand. However, when you ‎consider our exegesis that the Israelites’ faith was ‎reinforced when they realized that even in death G’d ‎had given these Egyptians an opportunity to be ‎מקדש את ‏השם‎, to aggrandize His name through their dead bodies ‎inspiring faith in G’d, this can all be understood ‎without difficulty. It was the very fact that G’d had ‎smitten their long time oppressors that opened the ‎Israelites’ mental eyes to G’d’s greatness. As a result ‎they not only believed more strongly in G’d but also in ‎His prophet Moses, absolutely. They realized that G’d ‎had used the Egyptians as an instrument to inspire ‎belief in Him. Having appreciated this, we can also ‎answer the question of the Or Hachayim ‎mentioned earlier. The reason that the oceans had ‎been able to tolerate these dead Egyptian bodies in ‎their midst was that they had now become symbols of ‎G’d’s greatness, not of His failure in educating man. ‎These Egyptians had finally “come alive” through the ‎manner in which they had died, as they now inspired ‎others to believe in the One and only Creator and His ‎Power. Moses alluded to all this when he sang about ‎מרכבות פרעה וחילו רמה בים ומבחר שלישיו טבעו בים וגו'‏‎, “Pharaoh’s ‎chariots and his army He has flung into the sea; and ‎the choicest of his officers are drowned in the sea of ‎reeds.”‎
Exodus 15,6. “Your right hand, O G’d, ‎glorious in power; Your right hand shatters the ‎enemy.” Moses is aware of the fact that G’d’s ‎‎“right hand” symbolizes ‎חסד‎, loving kindness, and he ‎expresses his awareness that in shattering the enemy, ‎Egypt in this instance, He did not resort to ‎גבורה‎, the ‎attribute of Justice. As proof of this he describes the ‎manner in which the choicest of Pharaoh’s captains ‎went deep down, something that is the reverse of what ‎normally occurs in drowning, as the sea, as we pointed ‎out, basically rejects dead bodies. It follows that by ‎their very death these captains of Pharaoh’s chariots ‎actually “lived,” i.e. made a worthwhile contribution to ‎their having existed on earth previous to this. Their ‎contribution, of course, was a passive one, recognition ‎of G’d’s greatness not having been their conscious ‎intent when dying a painful “death.” The Israelites ‎realized what had happened, and that is why the Torah ‎describes them as ‎וירא ישראל את היד הגדול אשר עשה ה' במצרים ‏וגו'‏‎, “Israel saw the great hand which G’d had brought ‎to bear on the Egyptians, etc.” The word: ‎במצרים‎, usually ‎understood as “in Egypt,” is somewhat difficult, seeing ‎that G’d’s crowning achievement was the destruction of ‎the entire Egyptian military might at the sea of reeds. ‎Accordingly, we would have expected the Torah to have ‎written: ‎היד הגדולה בקריעת ים סוף‎, “the great hand G’d had ‎demonstrated by the splitting of the sea.”

And behold, the purpose of every thing is called [its] beginning. And that is the meaning of that which he wrote, “At first, it came up in [God’s] thought” – that the purpose that came up in thought before Him, may His name be blessed, was to create the world with the attribute of strict justice, such that [man] receive his reward in the world to come according to strict justice, such that it not be, ‘bread of embarrassment.’ But in order that a claimant not come to argue and say, “Did he not already receive his reward in the world” – hence He had the trait of mercy join and be placed first; such that what one benefits in this world is from the angle of kindness and a gift, rather than the receipt of a reward. And it is an obvious thing that He was also able to create the world with thought (as opposed to speech), as it is written (Exodus 15:6), “Your right hand, O Lord, is grand in power” – as was written by the Binah LeIttim: “And He did not need speech, except that it went up in His will to create [the world] with the attribute of mercy and to plough over the trait of strict justice. And it is as it was written by Binah LeIttim, regarding the matter of the “strong hand” that is mentioned about Egypt. And that is what he wrote: “I said that which I need speech in creating the world is because ‘the world is built upon kindness.’” And that is the meaning of that which is written (in the prayer book), “Blessed is the One who spoke and created the world.” And therefore there was a need for speech in each and every creation.