The Gemara (Moed Kattan 18:) proves "from Torah, Nevi'im, and Kesuvim" that shidduchim are destined from heaven. From the Torah, -, רע אליך דבר נוכל לא הדבר יצא 'מה ויאמרו ובתואל לבן ויען טוב או, "Lavan and Besual said, 'the matter has emanated from Hashem. We cannot speak to you either bad or good.'"
The Gemara proves from Navi that shidduchim are made in heaven because it states (Shoftim 14:4) regarding Shimshon, ואביו היא 'מה כי ידעו לא ואמו, "His father and mother didn’t know that it was from Hashem." Also, in Kesuvim it states (Mishlei 19:14), בית משכלת אשה 'ומה אבות נחלת והון, "A house and wealth are the parent's inheritance, but an intelligent woman is from Hashem.'"
In this manner, the Gemara proves from Chumash, Navi, and Kesuvim that shidduchim are from Hashem.
However, don’t we know that everything is from Hashem, not only shidduchim? The Chazon Ish zt'l answers that everything is from Hashem but it is often concealed. Shidduchim, in this way, are unique because it is the one place that is very evident that it’s from Hashem.
Shidduchim is the window where Hashem reveals His hashgachah pratis, and it is a lesson for us to recognize that everything Hashem does, parnassah, health, and everything else, is also with Hashem's hashgachah pratis and not nature.
At a gathering of rabbanim before World War One, Reb Chaim Brisker zt'l was asked to be the keynote speaker. Reb Chaim gave a mashal of a person working at a fruit store. "How much do the apples cost?" a customer asked. "Three" the worker replied. "And the grapes? How much do they cost?" "Three," the worker answered again. "And how about the cherries." "Three." The consumer went over to the owner of the store and said, "Your new worker will cause you to lose a lot of money. For every item in your store, he gives the same price." The owner replied, "This worker is deaf and dumb. The only word he can say is 'three.' I wanted to help him because his father did many favors to me, so I packaged each item in a way that the cost is three dollars. This way, he is able to work for me."
Reb Chaim Brisker concluded, "I also know only one word and that word is Torah. Torah! Torah! Torah! I don't know any other word. So, whatever will be decided tonight at this asifah, it has to be Torah'dig; it has to be according to the words and direction of the Torah."
We can use this mashal in regard to emunah in Hashem. A person can say, "I can't speak. I can't hear. But I can say one phrase: ומיוחד יחיד אחד, that there is only one Hashem, and everything that occurs comes from Him. This is revealed by shidduchim, but it applies to all aspects of life.
Someone asked the Chazon Ish what message to bring back to his kehillah in chutz l'aretz. The Chazon Ish told him that the Torah refers to Noach as בדורותיו היה תמים, a tzaddik in his generation. This expression indicates that each generation has its own emphasis that one should excel in and be called a tzaddik. In this generation, the focus is emunah. This is what Heaven is awaiting from us in our times.
The Yerushalmi (Taanis 4:5) says that Bar Kochba was punished because he didn't daven enough. His only tefillah was that Hashem shouldn't help Rome win their war against the Yidden, but he didn't daven that Hashem should help the Yidden win the war against Rome.
Reb Moshe Feinstein zt'l (Darash Moshe, Bishalach) explains that Bar Kochba thought that he and his army could win the war against the Romans within the laws of nature because the Jewish army was stronger than the Roman army. This is why he didn't daven that they win the war. His only fear was that Hashem may help the Romans to punish Bnei Yisrael, so he davened that Hashem shouldn't help the Romans. His error was that wars aren't won according to the rules of nature. Even if your army is stronger, it is a mistake to think you can win the war according to the laws of nature. You will only succeed with a miracle from Hashem.
