It states (25:18-20) והיו ....זהב כרבים שנים ועשית למעלה כנפים פרשי הכרבים , "You shall make two golden keruvim... The keruvim shall have their wings spread upwards..." Chazal tell us that the word כרובים comes from the words כרביא, "like children." This is because the faces on the keruvim appeared like two young children. The Divrei Binah says that the young faces on the keruvim were to represent the merit of bitachon. It states (Tehillim 131:2) כגמל נפשי ודוממתי שויתי לא אם נפשי עלי כגמל אמו עלי , "I swear that I stilled and silenced my soul like a suckling child at his mother's side like the suckling child is my soul." Dovid HaMelech says that he stilled and silenced his soul, and he was calm and unworried because he trusted in Hashem like a young, nursing child who relies on his mother to feed him.
The Malbim writes, "A nursing child places his entire trust on his mother to feed him and to take care of him, so do I place my entire trust on Hashem. A nursing child doesn't trust in himself at all because the child knows that he is weak and unable to do anything, so do I know that I am weak and unable to do anything on my own. The next pasuk explains whom he trusts: יחל 'ה אל ישראל 'Yisrael trusts in Hashem.' Hashem teaches and leads us like a mother takes care of her children. We aren't like infants who only need their mothers when they are small. Yisrael trusts and relies on Hashem ועד מעתה עולם , 'for this time and forever.'"
This outstanding level of bitachon is represented by the keruvim. The Divrei Yisrael of Modzhitz zt'l says that also the menorah teaches us a lesson in bitachon. It states (25:31) הַמ ְּנוֹרָה תֵּיעָשֶׂה. The nekudos on these words indicate that the menorah was made on its own.
Rashi writes, הַמ ְּנוֹרָה תֵּיעָשֶׂה implies that the menorah was made on its own. משה שהיה לפי בה מתקשה , "Moshe was having difficulty [understanding how it should be made]. Hakadosh Baruch Hu told him, 'Throw the kikar [of gold] into the fire, and it will be made on its own."
Kikar reminds us of kikar lechem, a loaf of bread, representing parnassah. Using Rashi's words, Moshe was בה מתקשה, "having difficulty with it." This alludes to parnassah that many people are בה מתקשה, have difficulty earning a living. So Hashem commanded that they throw the kikar into the fire, and it will be made on its own. Hashem says, "Throw your worries and needs on Me, and I will make your parnassah for you." Trust in Hashem, and you will have parnassah. Hashem told Moshe to throw the kikar into אש, fire. ש"א is roshei teivos for אמונה שלימה , have perfect emunah in Hashem and you will have parnassah.
It states (Orach Chaim 694:3), "We aren't particular when it comes to money for Purim. לו נותנים לטול יד שפושט מי כל, whoever puts out his hand to receive, we give him." We can translate, יד הפושט כל, whoever removes his hand from the situation, and knows that everything is from Hashem, נותנים לו , Heaven gives him.
Many people say that they understand how they manage their minor expenses of day-to-day living, but they don't know how they will handle the more significant expenses that come up from time to time, such as when they have to marry off children. The Shinover Rav zt'l said that he understands how people marry off children but doesn't understand how they manage the day-to-day expenses. He understands how people marry off children. They know that they can't manage on their own, so they trust in Hashem, and Hashem helps them. However, they think they can manage the day-to-day living on their own. So, for daily life, they don't trust in Hashem. Therefore, for everyday living, without trust in Hashem, how do they manage?
There's a Midrash that discusses the difference between small and large chickens. When a chicken is small, its mother feeds it and cares for it. When the chicken is large, the mother doesn't care for it anymore. She even pecks at her children and banishes them away when there is food that the mother wants to eat alone.
The Vilna Gaon zt'l says that the same occurs with people. When they are young, they trust in Hashem, and Hashem takes care of them. When they get older, they think they can support themselves, and then they lose the special hashgachah pratis that they once had.
This is also alluded to in the Gemara (Bava Kama 92:) "People say, 'When we were young, we were like men. When we become older, we are like children.'" Rashi writes, "We were respected like adults when we were young. When we become older, we become small and unimportant like children." The explanation can be that when we were young, we trusted in Hashem, so Hashem cared for us. But when we become older, we think we can fend for ourselves, and we lose this benefit.
Some people are successful; they seem to manage on their own, but that benefit becomes their disadvantage. The more they know they are entirely dependent on Hashem, the greater their success.
Rebbe Yechezkel of Kozhmir zt'l says that animals give birth without tzaar because they don't have a midwife to help them. Animals rely entirely on Hashem, and therefore, Hashem helps them.
The following pasuk seems contradictory. It states (Tehillim 9:19), אביון ישכח לנצח לא כי, "For the poor shall not be forgotten eternally." This means that eventually, Hashem will help the poor. They go through hard times, but in the end, Hashem will help them. They are not forgotten, chalilah. The pasuk concludes, לעד תאבד עניים תקות, "The hope of the poor is forever lost." From these words, there seems to be no hope for them!
We can explain that the pasuk says Hashem will certainly support and help the poor. Only, עניים תקות, the poor had a particular matter and means which they thought would help them receive their parnassah. לעד תאבד, that resource is lost forever. Hashem will support them in another way. The poor person thought: "My wealthy uncle will help me." Or "I will speak with this and this wealthy person, and all my problems will be resolved." עניים תקות, the poor people's hope, לעד תאבד, are lost forever. They don't occur. And Hashem helps them in other ways.
