Even something that appears not to be controlled by God, or to have only general divine oversight, is in truth controlled by God. God determines the manner in which to extend His providence to the different species. While He oversees many species in a broad sense, He extends His providence to humans individually. Nevertheless, general providence also comes from God, since nothing can occur without His intervention. Therefore, ultimately, all things are dependent on God’s will and intention.

Nothing is coincidental:

Before everything else, you must know that there is no act, small or large, that happens randomly, without divine providence. Rather, everything that takes place is conducted, in a concealed way, by the providence of the Infinite One, and His influence, which spreads from above to every level of all existence. Without Him, there are no actions or consequences, as He is the One who brings everything about and gives life to everything. Nothing exists outside of Him and independent of His power, intention, and will. [Nothing exists merely] by coincidence or out of necessity…. Nothing occurs by chance, without intention and providence, as everything comes from Him through divine providence. I have seen fit to divide the different types of providence, each with their own particulars and explanations into ten categories…as follows:

Ten types of providence:

(1) General providence that is extended to all creations that do not receive reward [or punishment for their actions]; these are divided into three categories: animals, plants, and inanimate objects. (2) Providence that is extended to human beings; every detail of each individual’s life is governed by God. (3) General providence, which cancels out individual divine providence, [such as] a regional calamity. (4) Individual providence that is extended to animals or gentiles, bringing about their success or saving them, so that they will perform the function of being emissaries of God. (5) Providence over forms of death. (6) Providence over afflictions of the human body [as punishment for sinning]. (7) Providence over afflictions due to God’s love, [which purify the individual so that he will merit to enter the World to Come]. (8) Providence involving the testing of the righteous individual [as a result of which he experiences hardship in this world]. (9) Providence over misfortunes that occur to an individual due to his own foolishness; he brought adversity upon himself. (10) Providence involving God concealing His face [making it seem as though He is not attending to what is happening on earth, when in fact this is one of the modes of providence]. (Rabbi Yosef Irgas, Shomer Emunim 2:81)

One of the foundations of Hasidism is the recognition of divine providence and the knowledge that it is not only human beings who receive constant providence; rather, every single part of creation also does, whether animal, vegetable, or mineral. Divine providence is the life force that God bestows upon each creature. Delving deeper into this principle leads to the conclusion that everything that occurs in the world is connected to the plan for creation as a whole. Even regarding something that appears to have no bearing whatsoever on human life, everything that happens to it is part of the great plan for creation.

It is well known with regard to divine providence, as our teacher, the Ba’al Shem Tov, explains, that not only are all the slightest movements of all creatures under the governance of the Creator, and this providence comprises the creature’s life force, which gives it existence, but also every tiny movement of each creature is also connected to the plan for creation as a whole. Take, for example, the movement of one blade of grass that grows deep in the forest, or on one of the highest mountains, or in one of the deepest valleys, where no human has ever passed. The movements of this blade of grass, throughout its days, to the right and to the left, forward and backward, are governed by God. He decreed that this particular blade of grass will live for a particular number of months, days, and hours, and that in this time it will turn and bend to its right and to its left, forward and backward, a specific number of times. Furthermore, each movement of this specific blade of grass is connected to the plan for creation as a whole. (Rabbi Yosef Yitzĥak Schneersohn, Sefer HaMa’amarim 5696, p. 120)