Extending divine providence to every individual on earth does not in any way lessen or belittle God than extending divine providence to the angels and other heavenly beings. When we understand that God is higher than the greatest heights, and that He lowers Himself even when influencing the upper [heavenly] realms is, it is not difficult to see that there is divine providence. God chooses to “descend” and observe both heaven and earth, and therefore, on earth, too, He watches over each individual, as for Him there is no difference between the loftiest spiritual being and the most insignificant physical being.

“Exalted above all nations is the Lord; above the heavens is His glory” (Psalms 113:4); [the other nations] extol the Divine by saying that His glory is above the heavens, whereas in the world below, it would be an indignity and diminishment [for God], and it is not His way to degrade Himself and govern that which occurs in the lower world. They claim that there is no specific divine providence…. But this is not the case. We say, “Who is like the Lord our God, who sits on high, who looks down to see what is in heaven and earth” (Psalms 113:5–6), both equally [in heaven and earth], for [supervision of] the heavens, too, is a total indignity for Him, just like earth is. Therefore, it is not correct to say that His glory is only above the heavens, since the heavens are equivalent to the earth…both are equal before Him. (Tzemaĥ Tzedek, Ma’amarei HaTzemaĥ Tzedek 5615, p. 142)

One of the students of the Ba’al Shem Tov had difficulty accepting his teacher’s approach to divine providence, i.e., the notion that God governs every one of his creations, from humans to grains of sand flying in the wind.

One must believe that even a piece of straw lying on the ground is there because God decreed that it should be there. (Rabbi Pinĥas of Koritz)

Further reading: Read about divine providence in connection with one’s livelihood on p. 237.