2. Through trust in HaShem, [that is,] when one looks and gazes at HaShem only and trusts in him - through this he makes a vessel to output abundance and the livelihood at the right time and instance as needed. (There^)
3. There are several steps and levels in trusting [HaShem] until infinity and all more greater the intellect is, the more trust one has. Thus, he merits to increase [giving] charity and through this he merits to perfect and repair speech which is the calssification of the human (meaning only humans have speech and speech is the defining characteristic of a human -translator's note). (There^)
4. There is trust of the forces of evil, corresponding to "trust in a traitor" (Proverbs 25:19). Through the attachment of marital relations in holiness, this [false] trust is broken like a shattered ceramic. This is what is hinted at when a ceramic [or glass] vessel is broken at the connecting of matches [that is, two people matched to be married].
To clarify the matter a bit:
The main levels of trust is to trust in HaShem and to do good, as it says "trust in HaShem and do good" (Psalm 37:3), meaning to not be confused from Torah and serving [HaShem] because of the worry and hassle of [making a] livelihood - only to engage in Torah and serving [HaShem] and to trust in HaShem, that he will give livelihood all the days of one's life. If one does not hold to trust like this, that he will remove himself from the business of this world completely, but he wants [instead] to also engage in way of the world in business or in labor - in any case he should set times for Torah and pray at [the set] time [for each prayer], and so on. He shouldn't worry or be confused by the worry for [making a] livelihood - he should just trust HaShem.
Also, for the idea of charity and good deeds and taking out money for the needs of [doing Torah] commands: one should have trust in HaShem, that HaShem will fill his lack, and on account of this thing [that is, the charity, good deeds, or money for commands] HaShem will bless him. Even if he knows himself that his actions aren't [so] nice as is proper - he shouldn't fall from his trust because of this saying, 'who am I to trust and rely on HaShem since I have made my actions so wicked', he should just trust in the mercies of HaShem which haven't worn off, and [trust] in his loving-kindness which hasn't run out; [to trust] that he will have mercy on him also and will provide and make a livelihood for him, because HaShem is good to all. He shouldn't hassle himself with the worry and fassle of [making a] livelihood because of his insignificance in his own eyes, [rather] he should only be strong in trust as it is, because he intention is for Heaven. This and all like it is holy trust.
However, to do some injustice, God forbid, and all the more so [to do] some highhanded theft and swindle, or to engage in some counterfeiting or deceptions or to trade in some trading outside the country which the kingdom has forbade, and to trust that HaShem will save one and help him finish the job and the matter won't be known - this is trust of the forces of evil, corresponding to "trust in a traitor" (Proverbs 25:19), corresponding to "you'll trust in exploitation and crookedness" (referring to Psalm 62), and trust like this is like broken ceramic which has no repair.
Even one who engages in business much greater than him, and he increases borrowing from several people and trusts that HaShem will help him finish the deal - this is also the aspect of trust of the forces of evil. On the contrary, he needs to have a strong trust, that even if he doesn't make big business deals, even so HaShem will provide a livelihood for him properly. The wise one will understand many things from our words - how to run from the trust of the forces of evil, which is against the Torah, and to strengthen himself in holy trust, even if he is as he is [a sinner]. (There^)