Exode 15:6

Thy right hand, O Lord, how glorious is it in power? Thy right hand, O Lord, hath cut off the adversaries of Thy people who rose against them to do them hurt.

THY RIGHT HAND, O ETERNAL, GLORIOUS IN POWER, THY RIGHT HAND, O ETERNAL, DASHETH IN PIECES THE ENEMY. Rashi commented: “The literal sense of the text is as follows: ‘Thy right hand that is glorious in power — what does it do? Thy right hand, O Eternal, dasheth in pieces the enemy.’ There are many Scriptural verses that follow this form. For lo Thine enemies, O Eternal, for lo Thine enemies shall perish;, 92:10. The meaning then would be: “For lo Thine enemies, O Eternal, what shall happen to them? For lo Thine enemies shall perish.” Eternal, how long shall the wicked, how long shall the wicked exult?, 94:3. The floods have lifted up, O Eternal, the floods have lifted up their voice.”, 93:3. In my opinion, however, this is not correct. Verses repeat words in order to indicate that such will always be the case, without identifying what they refer to until they mention it the second time. Had Scripture said here, “Thy right hand, thy right hand, dasheth in pieces the enemy” it would have been exactly like the other verses Rashi mentions. [But instead it says here, Thy right hand, O Eternal, ‘glorious in power,’ Thy right hand, O Eternal, dasheth… and consequently it is unlike the other verses mentioned.] Rabbi Abraham ibn Ezra said that the verse means: “Thy right hand, O Eternal, Thou Who art glorious in power, may Thy right hand dash in pieces the enemy.” In that case, the verse here is similar in form to the verses mentioned [by Rashi].
A more correct interpretation would be to explain it thus: “Thy right hand, O Eternal, is glorious in power to humble all proud and lofty; Thy right hand, O Eternal, dashes in pieces the enemy with great power.” It mentions the right hand both in the masculine and feminine forms,” is in the masculine gender; “Thy right hand… ‘tir’atz’ (dasheth)” is in the feminine. just as in the verse, Behold, a hand was put forth unto me; and lo, a roll of a book was therein, (put forth) is a feminine form; bo (therein) is a masculine. and is repeated as is customary in prophecies.
The student learned [in the mystic lore of the Cabala] will understand the way of the Truth in this verse from the first verses I have explained. And so did the Rabbis say it: “With the very same hand with which He sank the Egyptians, He delivered Israel,” for it is “the power” that saves, as it is said, And now, I pray Thee, let the power of the Eternal be great.

ימינך ה', Your “right” which is glorious with might, was the one that shattered the enemy.

The word ימין actually is of the feminine gender, as are all parts of the body which appear in multiples, and moreover the same word appears in the feminine gender in Psalms 118,16 ימין ה' רוממה. Why then does it appear in the masculine gender here? [the implied question is not answered, but it seems clear that when we describe the “power” of G’d as represented by His hand, we cannot at the same time use a grammatical mode applicable to the “weak” gender. In the verse quoted from Psalms, G’d is not described as active at the time. Ed.]

Our verse has to be compared to such verses as Psalms 93,3 נשאו נהרות ה' נשאו נהרות קולם, “the mighty river raised their voices; the mighty rivers made thundering sound.” Or look at Psalms 94,3 עד מתי רשעים ה' עד מתי רשעים יעלוזו, “how long shall the wicked, O Lord, how long shall the wicked exult?” In these various verses (all poetry, of course) the first sentence has not even been completed before the composer begins with the verse following. However, he mentions the subject of whom he speaks in the first half of the verse.

ימינך ה' נאדרי בכח, Moses emphasises that it is not the mighty military machine of Pharaoh which glorifies in power but the right hand of the Lord; (this was already the second “war” against the Egyptians G’d conducted, i.e. a separate war against part of the power of Egypt). The first time Moses mentioned G’d’s ימין this is a grateful acknowledgment of G’d’s war against Pharaoh; the repetition of the words

'ימינך ה are a prayer for G’d to manifest this power against evil again at the time of the final redemption, may it come about soon in our days. We find a similar repetition in Devorah’s song of thanksgiving for Barak’s victory against Siserah in Judges 5,31.

ימינך ה' נאדרי בכח, “Your right hand, O Lord, is glorious in power;” Rashi explains the grammatical inconsistency of using the masculine adjective for the word “Your hand,” which is a feminine noun, and should have been נאדרת, as having a counterpart in Lamentations, 1,1, when the prophet Jeremiah said איכה רבתי עם, instead of the masculine adjective, seeing that the noun עם is masculine. An alternate explanation of the words נאדרי בכח, is that it is linked to the name of the Lord, as for instance in Psalms 123,1: היושבי בשמים, “He Who resides in heaven.”