Rabbi Roodyn

א) מִזְמוֹר שִׁירוּ לַה’ שִׁיר חָדָשׁ כִּי נִפְלָאוֹת עָשָׂה הוֹשִׁיעָה לּוֹ יְמִינוֹ וּזְרוֹעַ קָדְשׁוֹ:

A song. Sing to the Lord a new song, for He performed wonders; His right hand and His holy arm have saved Him.

Rav Hirsch explains that  Hashem has wrought acts that enable everyone to recognise Him and His direct intervention into the course of events.

In ordinary acts of Divine providence we see coming into play that natural order of things, which of course was also instituted by Hashem Himself as well as the free will of human action. Hashem , as it were, employs the result of this combination for His own purposes.

Therefore the shortsighted human eye interprets such ‘natural’ events simply as being the result of ‘nature’ or human action. It fails to perceive the invisible guidance of G-d in Whose service and for Whose purpose both of these complete their appointed course.

On the other hand the nifalaos, wonders that Hashem brings about, occur not only outside of the natural order of things, but actually in contradiction to them, and contrary to the calculations and wishes of man. In bringing about these ‘supernatural’ events, He was assisted (as it were) solely by yemino, ‘His saving right hand’ and zero’o, His powerful arm, which is referred to here as zero’oh kodsho, His holy arm.

Hashem’s might, even when it is employed to crush or cast down, is always in the service of His sanctity. It always serves to advance the cause of absolute moral good.