Chasidut su Abacuc 3:78

Or one could say, since "You made them all with wisdom", everything in the world was made with wondrous wisdom. Therefore,when the Holy Blessed One changes the orders of creation, it is as if They nullify Their wisdom, as if such a thing could be. This is like the way a father speaks to his young child. The father's love for his child leads him to contract (metzamtzem) his adult intellect and speak with the child according to his capabilities. Similarly, based on the greatness of Their love, the Blessed One performs for us signs and wonders and changes the orders of creation. This is "peh sach", the conversing mouth [discussed in point 5 above as an idea of Passover], from the language of the verse, (Habakkuk 3:6) "the age-old mountains are shattered ("sachu", double meaning 'to converse')" referring to when they descend from their level.

Another way of understanding the verse of ‎וירא אלוקים את בני ‏ישראל וידע אלוקים‎, helps us explain a verse in Chabakuk 3,2 ‎ה' פעלך ‏קרב שנים חייהו בקרב שנם תודיע ברוגז רחם תזכור‎, “Oh Lord I have ‎learned of Your renown; I am awed O Lord by Your deeds. Renew ‎them in these years. O make them known in these years! Though ‎angry, may You remember compassion.” The verse may be best ‎understood by means of a parable. A poor man requests that a ‎wealthy man grant his request as he knows that it is within the ‎rich man’s power to grant same, and that once the rich man ‎seriously considers the sorry state the poor man is in he will not ‎be able to deny his cry for assistance. The Jewish people when in ‎pain and in need, turn to G’d, as they are well aware that He has ‎the power to help them. Because they are aware of this, it is their ‎duty to keep this factor in mind and to turn to G’d in prayer. ‎Moreover, the very word ‎תפלה‎, “usually translated as “prayer,” is ‎a word which expresses ‎התחברות‎, a close association, joining ‎together. We know this from Genesis 3,8 when Rachel called her ‎second son by proxy (Bilhah) ‎נפתלי‎, indicating that she felt that ‎G’d had come closer to her, and that she was comparable to her ‎sister now. Following the Jewish people’s first recorded prayer to ‎G’d during over 80 years of enslavement, G’d immediately ‎responded by coming closer to His chosen people and going about ‎appointing their redeemer, Moses. The word ‎וידע אלוקים‎ was ‎chosen therefore to remind us of this term used by the Torah ‎when Adam for the first time had marital relations with Chavah, ‎or as the Torah says elsewhere, “man and wife are to become one ‎flesh.” (Genesis 3,24) [The author quotes Genesis 4,25, but ‎my quote, I think is even more appropriate. Ed.] The ‎words ‎בקרב שנים‎ in the verse from Chabakuk above, mean that ‎‎“pain” is something that exists only in our world, a world that is ‎limited in space and time. In regions that are not influenced by ‎time, i.e. celestial regions, there is no such thing as pain, ‎suffering, etc.; G’d now being in a relationship of ‎וידע‎, i.e. ‎establishing close contact with His people, their pain and ‎suffering will come to an end as a result of their coming closer to ‎these regions of the universe.‎

We read the following in Sh’mot Rabbah ‎‎23,1 concerning psalms 93,2 where the psalmist ‎describes G’d’s throne as having been firmly ‎established since “‎אז‎,” that Rabbi Berechyah, citing ‎Rabbi Avahu says as follows:” what the psalmist has in ‎mind is that You (the Lord) have never sat securely on ‎Your throne, and Your Name has not become a byword ‎amongst mankind until after Your children, the Jewish ‎people, aggrandized Your Name in song and poetry, ‎i.e. with the song commencing with ‎אז ישיר‎. The sages in ‎the Midrash explain that a king, until he has ‎won impressive victories in battle, may be a king in ‎name only. Once he has won impressive victories he is ‎no longer referred to only as “king,” but as “Emperor.” ‎The Israelites conveyed this idea in the shirah, ‎by recalling that prior to the experience at the sea of ‎reeds, G’d was perceived like a king who is standing ‎upright, measuring the contours of the earth ‎‎[compare Chabakuk 3,6). Now that He had won ‎impressive victories, He is perceived as sitting on His ‎throne, [resting on His laurels. Ed.] The song ‎that the Israelites sang after the Egyptians had been ‎drowned may be viewed as an accolade to the newly ‎revealed aspect of G’d the Creator.‎
What precisely was the new aspect of G’d that the ‎people had experienced so that the Torah described it ‎as:‎וירא ישראל את היד הגדולה....ויאמינו בה' ובמשה עבדו‎, “Israel saw ‎the great hand of the Lord, etc,….and they had faith in ‎the Lord and in His servant Moses?” After all, they had ‎already witnessed the splitting of the sea, the marching ‎through the sea’s bed as if marching on dry land, the ‎sea’s reversing direction and drowning their enemies.” ‎What new dimension was revealed to them as a result ‎of which they decided to break out in song?‎
Surely, the word ‎אז‎, “then,” as well as the word: ‎ישיר‎ ‎in the future mode must contain the answer to our ‎question! Nowhere else in the Torah has the word ‎אז‎ ‎been coupled with an event in the future! [not ‎quite correct, compare Leviticus 26,34 where the Torah ‎predicts, ‎אז תרצה‎, then the land will rest” after the ‎many shmittah years which have been ‎disregarded, neglected by the Jewish people. Compare ‎also Deut.4,41 ‎אז יבדיל‎, Ed.]