בִּטָּחוֹן

Those of the generation who trust (in HY), they are the aspect of the vessels of birth. For all births and all the bounties are drawn through trust. And this is merited through the storytelling of true Tzadikim who have the power to awaken from sleep through their storytelling, through which speech comes forth with great force. [That] Those who were in the aspect of sleep, who were like actually mute and were unable to speak at all any holy speech, are now aroused from their sleep and begin to speak with great strength. And through the speech, trust is strengthened, and through this, barren women are remembered [i.e., granted children], and one merits fear [of Heaven]. [See Yirah] (60, 6, 8).

Through trust in Hashem, may He be blessed, by looking and hoping only to Hashem, may He be blessed, and trusting in Him, through this, one creates a vessel for the bounty, and one merits that the bounty and the livelihood come to him at the time and moment he needs (76).

There are many virtuous degrees and levels in trust, without end. And the more one’s intellect is greater, he has more trust, and according to the trust, so too he merits to abound in charity. And through this, one merits to complete and rectify speech, which is the defining trait of a human (225).

There is a trust of the Other Side, the aspect of the “a deceitful guarantor (-object that is trusted, trust in a traitor)” [Proverbs 25:19]. And through the binding of holy marriages, this trust of the Other Side is broken like shattered pottery. [And] This is alluded to by the custom of breaking a clay vessel at the time of betrothal. [And] To explain this briefly: because the main virtues of trust is to trust in the Lord and do good, as it is written, “Trust in the Lord and do good” [Psalms 37:3]. That is, one should not be confused from (proper engagement in) his Torah and devotion due to the worry and burden of (making a) livelihood, but rather engage in Torah and devotion and trust in Hashem, may He be blessed, that He will provided for him all the days of his life. [And] If one is not holding by such (a high level of) trust, to completely remove himself from the affairs of this world, and wishes to engage in worldly matters as well, in commerce or labor, in any case, he should set times for Torah, and pray at the appointed time, etc., and not worry nor be confused due to the concern for livelihood, just trust in the Lord. Also, regarding charity, acts of kindness, and spending money on matters of mitzvos, he should have trust in the Lord that Hashem, may He be blessed, will fill his lack, and because of this matter, Hashem will bless him (Deuteronomy 15:10). Even if he knows of himself that his deeds are not as proper/nice as they should be, he should not fall from trust because of this, saying, “Who am I to trust and rely on the Lord, since I have so acted so badly?” Rather, he should trust in the kindnesses of the Lord, which do not cease, and in His mercies, which are not exhausted [Lamentations 3:22], that He will have mercy on him as well, and give him food and provide for him, for Hashem is good to all [Psalms 145:9]. And he should not burden himself with worry and preoccupying burden of (making a) livelihood due to his own perceived smallness, just strengthen himself in trust, whatever his state, because his intention is for Heaven. [And] All this and the like of this, is trust of holiness. But to commit some injustice, G-d forbid, especially theft, and deceit, or to engage in forgeries, and lies, or trade in goods outside the country which the government prohibited, and to trust in Hashem, may He be blessed, that He will save him and help him complete the deal without it being discovered—this is trust of the Other Side, the aspect of the “deceitful guarantor (-trust in the treacherous – rendering it as – treacherous trust),” the aspect of “You trusted in oppression and perversity” [Isaiah 30:12]. [And] Such trust is like shattered pottery which can not be fixed. [And] Even one who engages in commerce far beyond his means, and abounds in borrowing from many people, and trusts that Hashem, may He be blessed, will help him complete the commerce—this too is the aspect of trust of the Other Side. On the contrary, he should have strong trust that even if he does not conduct such large commerce, nevertheless, Hashem, may He be blessed, will sustain him appropriately. [And] The wise will understand many things from our words, how to flee from the trust of the Other Side, which is against the Torah, and to strengthen in trust of holiness, even if he is as he is, as mentioned above (60, 8).