SPEAKING TRUST
There was once a wealthy man who owned many fields but did not have animals with which to plow them. So one market day, he took a bag of money and went off to purchase oxen.
On the way Eliyahu HaNavi stopped him and asked him where he was going. When he said he was going to buy oxen, Eliyahu told him that he should add that this was dependent on HaShem’s will; he should say, “im yirtze HaShem". The prosperous landowner insisted that he already had the money in hand, and it was now all up to his own will. Eliyahu warned him, “If you don't say ‘im yirtze HaShem,’ you will not succeed.”
Before he reached the market place, his money mysteriously disappeared. This repeated itself several times; he would have the money with him; he would meet Eliyahu who disguised himself differently each time and would suggest that he say “im yirtze HaShem”; again and again he would not listen – and the money would again get lost. Finally he realized this was all hashgacha peratis due to his incomplete belief in HaShem’s providence, and resolved that from that day on he would say “im yirtze HaShem” about whatever he desired to do.
The next time he was on his way to the market, he again met Eliyahu, but this time he said, “I'm on my way to buy oxen, im yirtze HaShem”. When Eliyahu heard that, he blessed him with success and sure enough the man got a good deal on his purchase. Then, as he was on his way home, the oxen suddenly ran off the path into the forest and stopped near a stone, where he found his lost money bags.
(חדרי בטן מהחיד"א ע' 50, ילקוט לקח טוב בהעלותך ע' פד)
The Shaloh writes:
As a vital expression of one's emuna, one should say about every planned activity, great or small, im yirtze HaShem ("if HaShem wills it") or b’ezras HaShem ("with HaShem’s help"). When preparing to travel, for example, one should say, “I will be traveling b’ezras HaShem and I plan, with HaShem’s help, to stay in this and this place.” Likewise, upon arriving there he should say, “B’ezras HaShem I have arrived.”
A hint to this can be found in the possuk which states that the travels and encampments of the Yidden in the midbar were al pi HaShem, "at the word of HaShem." We can understand this as an instruction that our travels and our stations should be undertaken with a mention of HaShem’s Name. Thus, His Name will always be on one's lips.
Furthermore, doing so will bring a person success in his activities. As the possuk says, atzas HaShem hi tokum, "the plan of HaShem will materialize, and the word “hi” (היא) is an acronym for אם ירצה השם, for that is what brings success.
(של"ה ח"ג בהעלותך אות י"ב, ח"א שער האותיות אל"ף אות מ"ו)
AT EVERY OPPORTUNITY
About Yosef HaTzaddik the Torah relates that his master saw that "HaShem was with him." How could the wicked Potifar know that HaShem was with Yosef?
The Midrash answers that Potifar noticed that HaShem’s name was constantly on Yosef's lips. Whenever Yosef would serve him he would whisper, “Ribbono shel Olam, You are my security and my sustainer. Help me find favor and kindness in Your eyes and in the eyes of all those who see me, including my master Potifar."
ח') (מדרש תנחומא וישב
As advice for strengthening emuna, the Rebbe instructed one chossid to say “Boruch HaShem” at every opportunity.
(תשורה ל"ג בעומר תשנ"ז ע' 121)
The Shaloh writes that when mentioning the Name of HaShem, one should do so in awe and fear and with deep feeling. He should direct his attention to the sound and the letters of the Name and all his limbs should tremble.
The Rokeiach explains that this is the intention of the Torah's command to fear HaShem – that we utter His Name in awe.
(של"ה חנוכה תו"מ ד"ה עוד, רוקח קטע כ"ב)
WORDS OF PRAISE
Before the Baal Shem Tov was revealed as a tzaddik, he wandered from town to town as an ordinary Yid. Wherever he came he asked men, women and children how they felt, how their parnasa was, and so on. His intention was that they should praise HaShem each in their own words.
In one town, there lived an old talmid chacham who for over fifty years lived in a state of total isolation from worldly matters and pleasures and studied Torah day and night. When the Baal Shem tov met him, he made his usual inquiries. The gaon took one look at this stranger who was dressed like a simple villager and ignored him. However, after the Baal Shem Tov repeated his questions several times, the gaon grew angry and motioned him to the door. At this point, the Baal Shem Tov spoke up: “Rebbe, why don’t you give the Eibershter His parnasa?”
Hearing these words the gaon was bewildered. Reading his thoughts, the Baal Shem Tov explained: “Yidden are supported (in Yiddish: 'they sit') on the parnasa given to them by HaShem – but what does HaShem Himself 'sit' on? Dovid HaMelech answers that question. In Tehillim he says, Ve'atah Kadosh, yoshev tehillos Yisroel. HaShem sits on the praise that Yidden give Him, for the health and parnasa which He gives them. And in response to those praises, HaShem gives them brachos – for children, life, and abundant sustenance."
The Rebbe explains that praise for material blessings is especially meaningful since we are thus recognizing HaShem in the physical world and thereby drawing Him down into the mundane realm. That is why the Baal Shem Tov was not satisfied with asking the gaon about his learning, and insisted on asking about his physical wellbeing.
(סה"מ אידיש ע' 138, לקו"ש ח"ז ע' 135)
CONSIDER
Is the point to say “im yirtze HaShem” and “Boruch HaShem” or to feel its truth?
