There are times in life when a person feels trapped — when no path seems open, and the only way forward appears to require a miracle. We begin to think: “Unless Hashem overturns nature itself, there’s no way this will change.”

But this way of thinking, as the Ramban teaches, misses something deep about how Hashem runs His world. Miracles are not the regular hanhagah — the ordinary mode through which Hashem governs creation. In truth, His mastery is not limited to performing open wonders; His greatness is that He can bring about every outcome within the natural order itself.

The Ramban, in his commentary on the episode of the meat in the wilderness, addresses this very idea. When Hashem tells Moshe that He will provide meat for the people “until it comes out of their nostrils,” Moshe wonders: “Shall flocks and herds be slaughtered for them?” It seems almost as if he questions how it could be possible.

The Ramban explains that Moshe did not doubt Hashem’s power to perform miracles — after all, he had witnessed countless wonders. Rather, he understood that Hashem performs miracles as acts of mercy and kindness. But this time, the tone was different. Hashem was responding to their complaints, not to their needs. This would not be a miracle of compassion but a response through derech hateva, through the natural order.

And so Moshe asked in wonder: How will this come about through natural means?

To this, Hashem answered: “Is My hand too short?” Am I under any limitations? — reminding Moshe that His power is not only in suspending nature but also in orchestrating it. The same divine hand that can split the sea can just as easily direct the winds, move the clouds, or arrange events in ways that seem perfectly “natural,” yet are no less guided by His will.

This is the essence of hope in hopeless moments. We often wait for an open miracle, but Hashem’s salvation can come in ways that look ordinary. A conversation, a turn of events, a small opportunity — all can be the quiet unfolding of divine providence.

Our task is not to predict how the yeshuah will come, but to trust that it will — whether through the extraordinary or through the ordinary. Because for Hashem, there is no difference. Both are equally within His power.

When a person lives with this awareness, despair loses its hold. Even when the situation seems locked by the limits of nature, we remember that nature itself is just another instrument in Hashem’s hands. The miracle may not look miraculous — but it is Hashem’s hand all the same.

In Ohr Yechezkel, Emunah page 127, Rav Yechezkel Levenstein writes,

“Even when everything feels dark and hopeless, and you can’t see any way out of your predicament, you must trust in Hashem. You should feel as if the help you need is already on its way.

Because true trust means believing in Hashem’s unlimited power – that He can do everything and anything and nothing is standing in Hashem’s way to bring a yeshua.

The Chazon Ish teaches that when a person faces a situation that seems dangerous or hopeless according to the laws of nature, it’s normal to feel fear. But at that moment, he must remind himself that nature and chance don’t control what happens — only Hashem does. Hashem can change any situation in an instant and create new circumstances that completely overturn what seemed certain. When a person holds himself back from panic and strengthens his heart with this truth — that nothing happens by accident and that everything, whether it looks good or bad, comes directly from Hashem — this is what real bitachon (trust in Hashem) means. Such faith calms fear and gives a person courage to keep hoping for salvation, knowing that things are no more likely to turn out badly than to turn out well, because Hashem can always bring the yeshua at any moment.

The Maharal explains that we can trust in Hashem no matter the circumstances. Even when a situation seems hopeless, with bitachon (trust in Hashem), Hashem can change anything—even difficulties that come because of our mazel (fate or destiny). As the pasuk says : Trust in Hashem Forever: He Created Both Worlds with the Letters Yud and Hey.

Because Hashem created both this world and the upper world, which transcends nature, when we place our full trust in Him, chesed (divine kindness) flows down from the upper world. This can bring about a yeshuah (salvation) that goes beyond what the natural order would allow—and even beyond what our personal mazel would dictate.

As the verse says, “The one who trusts in Hashem is surrounded by kindness.” This kindness is not limited to this world; it extends all the way to the upper world, showing that true trust in Hashem can bring about miraculous, above-nature salvation.

The Maharal in Netiv HaBitachon writes that one should never give up hope, because there is no situation that Hashem cannot turn around. The greatness of bitachon—trust in Hashem—is that when a person truly relies on Him with all their heart, Hashem can change the situation around for the good, just as we see with Rabbi Akiva and Nachum Ish Gamzu.

Even when all seems lost and a person feels there is no hope left, they must not despair. As the verse says, “Trust in Him forever”—meaning that even when one sees no possibility of change, they must continue to hope, for Hashem can bring the yeshuah (salvation) under any circumstance.

When a person places their full trust in Hashem, that very trust draws Hashem’s help, and He brings about their yeshuah.

The Chofetz Chaim teaches that even in the most dire situations, one should never lose hope in Hashem’s mercy.

Even if a person finds themselves in the hands of enemies or oppressive forces, their heart should remain steadfast, knowing that everything is in the hands of Hashem. He is the God of gods, the Master of masters, capable of turning the hearts of those who oppose us to good, and of showing mercy when it seems impossible. As the verse says:
“He will give you mercy and have compassion upon you…” (Devarim 4:31).

The Beis HaLevi teaches that a person must place his trust in Hashem even in situations that appear completely hopeless. Even if, G-d forbid, a crisis is right at hand and a person sees no possible way to escape, he must remember that the ways of Hashem are hidden from human eyes, and His salvation can come in a moment. As Iyov said: “Though He may kill me, still I will hope in Him” (Iyov 13:15). And the Gemara (Berachos 10a) explains: “Even if a sharp sword rests upon a person’s neck, he should not withhold himself from mercy.”

For Hashem alone has the power of life and death, as it says: “Hashem brings death and gives life, He lowers to the grave and raises up again” (Shmuel I 2:6). Even from the lowest depths, Hashem can lift a person. One should remember the story of Yonah, who was saved even from the belly of the fish.

So too, if enemies rise against a person, he should recall the verse: “When Hashem desires the ways of a man, even his enemies will make peace with him” (Mishlei 16:7). Regarding Amalek it is written: “The righteous will rejoice when he sees vengeance” (Tehillim 58:11). And we must remember the victories Hashem granted to Avraham Avinu against the kings, and to David HaMelech against Golyas the Philistine, who came with sword and spear, yet fell through Hashem’s salvation.

Even with livelihood, a person must trust fully in Hashem, as it says: “Hashem impoverishes and enriches” (Shmuel I 2:7). And in Tehillim: “Cast your burden on Hashem and He will sustain you” (55:23), and “Hashem is my shepherd, I shall not lack” (23:1). For forty years in the desert, our ancestors lacked nothing at all.

The message is clear: no matter how impossible a situation may seem, we place our hope only in Hashem, for His salvation can come instantly and from any place.