Having finished enumerating the ten ways in which a person who has bitachon is superior to an alchemist, the author continues with other Torah advantages to having bitachon:

Among the advantages of bitachon with regard to Torah observance is that a person who places his trust in G‑d will utilize his finances correctly.

וּמִתּוֹעֶלֶת הַבִּטָּחוֹן בַּה' בְּעִנְיַן הַתּוֹרָה כִּי הַבּוֹטֵחַ בַּה'

This applies both to rich and poor people who have bitachon:

For if he has money, he will hurry to fulfill his obligations to G‑d, such as buying kosher tefillin, tzitzit, extra food for the Shabbat meals, and the like, as well as fulfilling his obligations to other people, such as fulfilling the commandment of charity, giving out loans to those in need, and so on. He will do so willingly and generously.

אִם הוּא בַּעַל מָמוֹן יְמַהֵר לְהוֹצִיא חוֹבוֹת הָאֱלֹהִים וְחוֹבוֹת בְּנֵי אָדָם מִמָּמוֹנוֹ בְּנֶפֶשׁ חֲפֵצָה וְרוּחַ נְדִיבָה.

Obligations to G‑d, etc. Additionally, he will enhance his performance of commandments (hidur mitzvah) due to his financial ability (Tov Halevanon).

If he does not have money, then he will pay attention to the fact that the lack of money is actually a kindness from G‑d upon him.

וְאִם אֵינֶנּוּ בַּעַל מָמוֹן יִרְאֶה כִּי חֶסְרוֹן הַמָּמוֹן טוֹבָה מִטּוֹבוֹת הַמָּקוֹם עָלָיו,

How so?

This is because as a result of lacking money, he has been relieved of the obligations to G‑d and to other people, which would have been incumbent upon him due to his money.

מִפְּנֵי שֶׁנִּסְתַּלְּקוּ מֵעָלָיו הַחוֹבוֹת שֶׁהוּא חַיָּב בָּהֶם לֵאלֹהִים וְלִבְנֵי אָדָם בַּעֲבוּרוֹ,

Another advantage of not being wealthy:

Which would have been incumbent upon him due to his money. Were he to be wealthy, he might not live up to his obligations and consequently might be punished. Now that he has no money, he is free of this responsibility and will surely not be punished for failing in this obligation (Tov Halevanon).

Bottom line
Be grateful about your financial situation.

He also has fewer worries about guarding his money and taking care of it.

וּמִעוּט טִרְדַּת לִבּוֹ בִּשְׁמִירָתוֹ וְהַנְהָגָתוֹ,

Taking care of it. Although tzedakah is generally translated as charity, its literal translation is justice (tzedek). In fact, in the Torah the term tzedakah is often used to refer to just and ethical behavior.

This distinction is telling, because the concepts of justice and charity are opposites: Charity implies that the giving person is “kind.” He is giving to a “needy person” that which he does not deserve. Just behavior, on the other hand, implies that it is the right and ethical thing to do.

The term tzedakah implies that giving to another is not something special. Rather, G‑d “deposits” money with us so we can “manage” it for Him (see further). He gives us extra so that we can share with others. It is therefore the right and just thing to do (Likkutei Sichot, vol. 2, p. 410).

Bottom line
Constant worry drives a person insane to the point where he cannot appreciate anything.

As has been said regarding one of the pious men that he would say: “May G‑d save me from the ‘scattering of the mind.’” They asked him: “What is ‘scattering of the mind’?” He replied: “Were I to have money at the port of each river and the heights of each city.”

כְּמוֹ שֶׁנֶּאֱמַר עַל אֶחָד מִן הַחֲסִידִים שֶׁהָיָה אוֹמֵר: הַמָּקוֹם יַצִּילֵנִי מִפִּזּוּר הַנֶּפֶשׁ. אָמְרוּ לוֹ: מַה הוּא פִּזּוּר הַנֶּפֶשׁ? אָמַר: שֶׁיִּהְיֶה לִי מָמוֹן בְּרֹאשׁ כָּל נָהָר וּבְרֹאשׁ כָּל קִרְיָה.

A man who is wealthy often has possessions in many locations. As a result, his thoughts are scattered in different places, referred to as “scattering of the mind.”

This is what the Sages of blessed memory meant when they said ( Avot 2:7): “The more possessions, the more worry,” and when they also said ( Avot 4:1): “Who is truly wealthy? A person who is content with his lot.”

וְהוּא מַה שֶּׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (אבות ב, ז) "מַרְבֶּה נְכָסִים מַרְבֶּה דְאָגָה," וְאָמְרוּ (אבות ד, א) "אֵיזֶהוּ עָשִׁיר הַשָּׂמֵחַ בְּחֶלְקוֹ."

A person who trusts in G‑d will receive all the benefits of the money—I mean to say, the benefits of his livelihood—while the disturbing thoughts of a wealthy person and his constant worry will be withheld from him. As the wise man, King Solomon, said (Ecclesiastes 5:11): The sleep of the laborer is sweet, whether he eats little or much, but the satiety of the rich does not allow him to sleep.

וְהַבּוֹטֵחַ בַּה' יַשִּׂיג תּוֹעֶלֶת הַמָּמוֹן, רְצוֹנִי לוֹמַר פַּרְנָסָתוֹ, וְתִמָּנַע מִמֶּנּוּ טִרְדַּת הַמַּחֲשָׁבָה שֶׁל בַּעַל הַמָּמוֹן וְהַתְמָדַת דַּאֲגָתוֹ לוֹ, כְּמוֹ שֶׁאָמַר הֶחָכָם (קהלת ה, יא) "מְתוּקָה שְׁנַת הָעֹבֵד אִם מְעַט וְאִם הַרְבֵּה יֹאכֵל, וְהַשָּׂבָע לֶעָשִׁיר אֵינֶנּוּ מַנִּיחַ לוֹ לִישׁוֹן."

The fourth Torah benefit: In contrast to a person who does not have bitachon, the person who does will utilize his financial situation (be he rich or poor) to further his service of G‑d, while a person who lacks bitachon will be constantly stressed and unable to serve G‑d properly.