It can be further suggested that the Israelites did not yet know about the miracle that was about to occur for them soon, and a desire arose within them to prepare themselves for the bitter end by singing a song. This sentiment was ingrained in the blood of their children and grandchildren, so much so that even during the terrifying times of the Holocaust, Jews went to their deaths singing "Ani Ma'amin" (I Believe).

This aligns with what was mentioned earlier – they trusted in the essence of salvation, but thought that even though their bodies would not be saved, their souls would live forever, as they are a part of Hashem (God). From that moment, they believed they would be closer to Hashem than ever before.

This explains why this song is called a “new song” (Shira Chadasha) because it is a special kind of song. Even though they did not see physical salvation, they jumped into the sea with faith in Hashem and a sense of devotion, believing their souls were going to be united with the light of Hashem.

This can also clarify the words of the Midrash (Tanchuma Beshalach, Siman 10): "In the merit of their faith, the Divine Presence rested upon them and they sang a song." This can be interpreted to mean that through their own awakening from below, their desire to cling to the light of Hashem, they stirred an awakening above, causing Hashem to desire to cling to them. Hence, the Divine Presence rested upon them, and they sang from the depths of their souls, out of thirst and yearning for God.

As explained in the book Shem Mishmuel on Rashi's commentary on the verse "Then Moses and the Israelites sang" (Exodus 15:1) – that it arose in their hearts to sing. Commentators have already labored to explain what this teaches us. Shem Mishmuel provides a beautiful explanation, stating that a strong and intense desire to sing arose in their hearts, and from this very desire, they merited to sing this exalted song.