The Chasam Sofer (Yorah Deiah 356) writes, "Everything written in the Torah we, ourselves, saw it occur. The exception is the story of Bilaam...
The miracles of yetzias Mitzrayim and the miracles that occurred in the desert were performed before all six-hundred-thousand members of Bnei Yisrael. There wasn't one Yid who didn't see it. (According to the view that Yisro came after matan Torah, Moshe's children weren't there. But besides this exception, there isn't one Yid who didn't see the wonders with his own eyes.) A father won't inherit a lie to his children; therefore, it is like we saw the miracles with our eyes.
Also, the creation of the world, the stories of the snake in Gan Eden, the mabul, and Dor Haflagah [is like we saw these miracles with our own eyes]. The Ramban (Drashos HaRamban) writes that Adam HaRishon saw that he was created alone, without a father and mother, he saw what occurred in Gan Eden, and that he was banished. Adam repeated all of this to Shem, the son of Noach, the Rebbe of Yaakov Avinu. Yaakov Avinu was fifty years old when Shem was niftar, and Yaakov heard all of this. Shem also taught Yaakov Avinu about the mabul [he was in the teivah] and the Dor Haflagah. Yaakov told his children [he told it to Levi], and Amram heard it from Levi. Amram told it to his sons, Moshe and Aharan. And the entire generation heard it from their parents...
We witnessed the episodes of the entire Torah, except for the parashah of Bilaam. Because, who told us about the meetings between the king of Moav and a sorcerer called Bilaam? Who knew that he built seven mizbichos and that he wanted to curse, but it was turned around and became a brachah?
Bnei Yisrael were dwelling in the desert, while they [Balak and Bilaam] were in Moav, on top of a mountain. They looked down and saw the Jewish nation from a distance. How could the people in the desert know that they were being watched from a mountaintop and that they were using sorcery to harm them? Even Moshe Rabbeinu didn't know about it, he heard from Hashem's mouth, and he wrote it in the sefer Torah. Yet, the Navi shouts, בלק יעץ מה נא זכר [that we must remember this episode when Balak tried to have the Jewish nation cursed].
The Chasam Sofer is teaching a lesson in emunah, but it is also a lesson in bitachon. It is a reminder that we should always place our trust in Hashem because no one can help us but Hashem.
Let us think about this scenario: It states (Michah 6:5) אתו ענה ומה מואב מלך בלק יעץ מה נא זכר עמי 'ה צדקות דעת למען הגלגל עד השטים מן בעור בן בלעם , "My people, remember now what Balak king of Moab planned, and what Bilaam the son of Beor answered him. From Shittim to Gilgal, may you recognize the kind deeds of Hashem." The pasuk tells us to remember Hashem's kindness when He turned Bilaam's curses into blessings. Let us not forget that only Hashem knew about the danger. Only Hashem knew that nations were plotting to curse the Jewish nation, and apparently, Bilaam's curses were something to be afraid of. Moshe Rabbeinu didn't know about the danger; the nation didn't know, and they didn't realize that they should daven. And Hashem performed the miracle for them, turning the curse into a blessing!
This reveals to us that we must have bitachon in Hashem. Sometimes, we think we have the strength and the ability to protect ourselves. This is a widespread belief in which people err. Everyone will admit, however, that we can't protect ourselves from surprises. How can we defend ourselves against the goyim who come up with new ideas each day on how to harm the Jewish nation? We don't know what to expect next to be ready. This reality reminds us that our only hope is to trust in Hashem. It was from such a danger, from Bilaam’s curses, that Hashem saved us. It happened concealed on a mountaintop, but Hashem knew, and Hashem foiled their plans.
The Meshech Chachmah (Devarim 10:20) describes different kinds of bitachon:
One type is when someone trusts the government to help him. Another kind of bitachon is when a wife trusts that her husband will support her. A third kind of bitachon, a very high level of trust, is when a child of a king trusts that his father, the king, will provide him with his needs.
Bitachon in Hashem is even stronger because Hashem can protect us and help us with matters we aren't even aware of. Hashem knows what we need, more than we know.
For example, if someone plots to harm the king's son, the king won’t know about it. And even if he knows, he might be unable to prevent it from transpiring. Hashem knows all our needs, including the matters that we aren't aware of, and Hashem can save us. Therefore, the highest form of bitachon is to trust in Hashem.
The Meshech Chachmah writes, "מלכנו הוא אבינו הוא, Hashem yisbarach is our King and our Father, and therefore, יושיענו הוא, He will save us (based on Yeshayah 33:22). We believe that Hashem is close to His creations to give them their food and all their needs and to protect them from illnesses. Hashem knows a person's needs more than the person himself is aware of them. And Hashem has tzaar when we lack something, as it states (Yeshayah 63:9) צר לו צרתם בכל... Hashem feels the person's needs more than the person feels them, as Chazal say on the pasuk (Shemos 3:7) מכאוביו את ידעתי כי, 'I know their pain.' .... Hashem has the ability, and He knows everything that happens to a person... He knows what people are plotting, and therefore, He cares to do favors for them more than they could care for themselves. Therefore, a person should have bitachon and be calm and tranquil, and he should only do the hishtadlus that are necessary, as Hashem commanded all creation to do..."
