Exode 15:11

Who is like Thee among the exalted gods, O Lord, who is like Thee, glorious in holiness, fearful in praises, doing wonders and manifestations for Thy people, the house of Israel ?

Among the mighty (eilim). This refers to the angels. By contrast, the term b’nei eilim—literally, “sons of the mighty” (Tehillim 29:1)—refers to the stars.

Adorned in holiness. That is, upon His holy Throne.

Awesome in praise, doing wonders. People are afraid to sing His praises, knowing that they will inevitably fall short. Nevertheless they are obliged to do so to acknowledge that He alone does wonders.

WHO IS LIKE UNTO THEE, O ETERNAL, ‘BA’EILIM’. “I.e., among the mighty ones, just as in the verses: And ‘eilei’ (the mighty) of the land he took away; ‘eyaluthi’ (O Thou my strength), hasten to help me.” Thus the language of Rashi.
Now it is true that the word eilim is an expression of power and strength, but Who is like unto Thee ‘ba’eilim’ is a reference to the angels who are called eilim, the usage of the word being similar to that in the verse, This is ‘E-ili’ (my G-d), and I will glorify Him, and the Holy One, blessed be He, is called E-il Elyon (G-d the Most High) above all powers. Similarly, And he shall speak strange things against the G-d of ‘eilim’ is like the expression, He is G-d of gods. Also, Ascribe unto the Eternal, O ye ‘b’nei eilim’ (sons of might) is like the expression b’nei ha’elohim, since they are at times called eilim or b’nei eilim, and sometimes also ha’elohim or b’nei elohim. Thus: For the Eternal is greater than all ‘ha’elohim;’ And the ‘b’nei ha’elohim’ came to present themselves before the Eternal. Some scholars is not in the construct state, b’nei eilim will not mean “sons of the mighty ones,” as it would if the word b’nei were in the construct state. Instaed, it means “the sons who are the mighty ones.” say that the word b’nei is not in the construct state, nor are these expressions: b’nei shileishim, ‘anshei’ (men) portrayed upon the wall. (men) is vocalized with a tzeirei, as is the rule in the construct state. See Vol. I, p. 503. Yet it is not in the construct state. So also the word b’nei, although vocalized with a tzeirei, is not in the construct state. And this is the meaning of Who is like Thee, ‘ne’edar’ (majestic) in holiness? since there is no adir (lofty one) like Him in the celestial holy abode. And so we find in the Mechilta: “Who is like unto Thee among those who serve before Thee in heaven, as it is said, For who in the skies can be compared unto the Eternal, who among the sons of might can be likened unto the Eternal, a G-d to be feared in the great council of the holy ones?”

מי כמוך בא-לים ה' מי כמוך נאדר בקודש!; this is another example of the poetic repetitions we have been remarking on previously in connection with the line ימינך ה' וגו. The meaning of the verse therefore is: “who among the divine powers which are exalted can compare to You in this respect?”

נורא תהלות, the praises that have been heaped upon You by them are based on the reverence and awe of the people extending them. (compare 14,31 וייראו העם את ה', “the people were in awe and reverence of the Lord”).

מי כמוכה בא-לים; Moses praised the Lord for His third war, the one against the Egyptian cavalry of the second quality. G’d’s incomparable stature consists in His ability to change the nature of phenomena in the universe which had previously been considered as indestructible, inviolate, impervious to any attempt by man to influence their nature in any way.

נאדר בקודש, that which is קודש, holy, is by definition something indestructible. This is what our sages meant (Sanhedrin 92) when they stated that the righteous people who will be resurrected in the future will never again return to their dust. They based this on Isaiah 4,3 הנשאר בציון והנותר בירושלים........ קרוש יאמר להם, “and those who remain in Zion and are left in Jerusalem, all who are inscribed for life in Jerusalem, shall be called holy.” The Talmud concludes: “what is the meaning of the word נאדר used here by Moses? There is none such as the Lord Who is known to be eternal, King over even all other holy beings, the ones that are also of an enduring nature, not mortal or subject to decay. This is the reason why there is no one else who is entitled to be worshipped, exalted, obeyed, etc. Anything that is infinite had its origin in the Lord, Who is not only infinite but also eternal.

נורא תהלות, anyone aware of the marvelous attributes of His cannot fail but recite these praises in awe, not because he is afraid of being punished but because the very nature of G’d inspires awe and reverence.

עושה פלא. He accomplishes marvelous, supernatural results, such as the type of pillar of cloud and pillar of fire which were tailored to fit the needs of the Jewish people at that time.

מי כמכה, “who is comparable to You?” The reason this question has been repeated is that it refers to two different verses. The first one is verse 8, where the wind, ברוח אפיך, the wind issuing forth from G–d’s nostrils, is described as making the waves assume an upright posture; the second wind in verse 10 describes a natural wind at work but blowing constantly in the same direction.