Likutei Moharan 47:1/ליקוטי מוהר"ן מ״ז:א׳

1“Vaakhaltem Akhol Vsavoa (Then You Will Eat and Be Satiated) and praise the name of God your Lord who performed for you such wondrous deeds. Never again will My people be ashamed.” (Joel 2:26)

2Someone steeped in the desire for eating is certainly far from the truth, and he is certainly beset by judgments. This is a sign of poverty as well. He will also come to ridicule and shame, as is written (Psalms 12:9), “K’RooM (that which is exalted) is degraded by the sons of man.” Once a person has to come on to human beings, his face changes like a KRooM (Berakhot 6b).

3And know! [when] someone breaks the desire for eating, the Holy One performs miracles through him. For our Sages have taught: It is written: “[God]… who shows no countenance” (Deuteronomy 10:17), and it is written, “May God bestow His countenance upon you” (Numbers 6:26). The Holy One said: How can I not favor them? I said, “and you will eat and be satiated and bless” (Deuteronomy 8:10), yet they are stringent with themselves on an olive’s worth as well as on an egg’s worth (Berakhot 20b). We see, then, that favor results from breaking the desire for eating.

4This is the explanation of “I will hide My countenance [from them], and they will be food [for their enemies]” (Deuteronomy 31:17). The explanation is: Because of the desire for eating, He hides [His] countenance. But a shining countenance is the rectification known as “and Truth.” This is the aspect of Yaakov, as is written (Micah 7:20), “Give truth to Yaakov.” He is also an aspect of tefilin. For Yaakov is tiPhERet, an encompassing of the colors—corresponding to tefilin, which is called Pe’ER (splendor), as is written (Ezekiel 24:17), “Put on your pe’er.”

5And wealth stems mainly from truth. As our Sages taught: Truth stands (Shabbat 104a), and the Sages taught: “all the subsistence at their feet” (Deuteronomy 11:6) —this is his money, by means of which he stands (Pesachim 119a).

6Our Sages also taught: “Your life will hang in the balance” (Deuteronomy 28:66) —this refers to someone who hangs up his tefilin (Berakhot 24a) ; alternatively—this is someone who has to purchase grain from the market (Menachot 103b). In other words, poverty results from a blemish of the tefilin, a blemish of truth.