Midras Ulangan 15:11: Vayikra Rabbah, Ein Yaakov (Glick Edition), Midrash Tanchuma Buber & Eikhah Rabbah

Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The verses, too, accorded honor to Israel, just as it says: “When a man among you sacrifices.” But when it comes to speak of a disgraceful matter, see what is written: “A man among you, when he will have on the skin of his flesh” is not written here, but rather, “[A man] when he will have on the skin of his flesh [a mark or leprosy]” (Leviticus 13:2).¹⁵In disgraceful matters, “among you” is not written, to avoid casting aspersion on the entire nation.
Rabbi Shmuel bar Naḥman cited two examples: “However, there will be no indigent among you” (Deuteronomy 15:4). But when it comes to speak of a disgraceful matter: “For the indigent will not cease from among you” is not written here, but rather, “[For the indigent will not cease] from the midst of the land” (Deuteronomy 15:11). Rabbi Shmuel bar Naḥman cited another example: “These shall stand to curse the people” is not written here, but rather, “these shall stand for the curse” (Deuteronomy 27:13). But regarding the blessing it is written: “These shall stand to bless the people” (Deuteronomy 27:12). Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Ami said in the name of Rabbi Ilai: Moreover, when calamity comes to the world, the righteous overcome it, as it is stated: “These shall stand for [al] the curse.”¹⁶The word al literally means atop. Thus, the verse can be understood to mean that the righteous overcome the curse.

R. Chiya b. Abba in the name of R. Jochanan said: "All that the prophets prophesied [concerning future glory] was only for a repentant sinner, but as for the perfectly righteous the glory will be No eye has seen, O God, beside Thee! (Is. 6-1, 3)." And this is in contradiction of what R. Abuhu said: "Where the repentant sinners stand the perfectly righteous are not permitted to stand, for it is said (Ib. 57, 19.) Peace, peace unto him that is afar off, and to him that is near. First to him who is afar off (repentant) and then to him who is near (righteous from the very beginning)." But R. Jochanan said: "What is meant by Afar off? He who was far from the 'very beginning* of a transgression; and Near to him, means he who was 'close to a transgression' but turned away therefrom." Further said R. Chiya b. Abba in the name of R. Jochanan: "The prophecy of all the prophets referred only to the period of Messiah, but as for the future world, No eye has witnessed. O God, beside Thee!" And this disagrees with Samuel; for Samuel said: "There will be no difference between this world and the future one except in the subjugation of the Exile, as it is said (Deu. 15, 11.) For the needy will not cease out of thy land." Further said R. Chiya b. Abba in the name of R. Jochanan: "The glorious future of which all the prophets prophesied is only for him who marries his daughter to a Talmid Chacham (Scholar), and for him who does business with a Talmid Chacham, and for him who bestows of his wealth upon a Talmid Chacham; but as to the scholars themselves, No eye has witnessed, O God, beside Thee! happy is he who waits (patiently) for it." What is meant by No eye has witnessed? R. Joshuah b. Levi said: "This refers to the wine preserved in its grapes since the six days of creation." R. Samuel b. Nachmeini said: "This refers to Eden which no eye ever saw. And if thou wilt ask, 'Where did Adam, the first man live?' It was only in the garden [of Eden]. And if thou wilt say that 'Garden' and 'Eden' are the same, it is therefore said (Gen. 2, 10.) And a river went out of Eden to water the garden [which shows that] 'Garden' and 'Eden' are two distinct places."

(Prov. 31:21): SHE IS NOT AFRAID FOR HER HOUSEHOLD BECAUSE OF SNOW, FOR ALL HER HOUSEHOLD ARE DRESSED TWOFOLD²²ShNYM. The usual voweling for this word is shanim, which means “SCARLET,” but here the voweling, shenayim, which means “TWOFOLD,” better fits the sense of the midrash. Hezekiah said: The judgment of the wicked in Gehinnom <lasts> twelve months,²³Tanh., Deut. 4:15; PRK 10:4; also above, Gen. 1:33. The judgment saying alone also occurs in ‘Eduy. 2:10, where it is attributed to R. Aqiba, and in ySanh. 10:3 (29b), where it is attributed to Judah b. R. Hezekiah and Rabbi. six months in the heat and six months in the cold. At first the Holy One has a cold²⁴Hikkukh. The word generally means “itch.” For this translation, see Jastrow, s.v. HYKWK. enter them, and they say: Is this the Gehinnom of the Holy One? Then after that he brings them to the snow, where they say: Is this the cold of the Holy One? At first they say: Ah (wah), <from pleasure>, but in the end they say: Oh (way), <from pain>.²⁵For this interpretation, see Buber, ad loc., n. 45. That is what David said (in Ps. 40:3): AND HE RAISED ME UP FROM THE PIT OF DESOLATION, FROM THE MIRY MUD (HYWN), <i.e.,> from a place where they say: Oh (WH), ah (WY). So where do they resign themselves <to their punishment>? R. Judah [Berabbi] says: In the snow. This is <the meaning of> what is written (in Ps. 68:15 [14]): WHEN THE ALMIGHTY SCATTERED KINGS THERE, IT SNOWED IN ZALMON.²⁶Zalmon, which means “darkness,” is a name for Gehinnom. Their Zalmon is the snow. Can this also <apply to> Israel? Scripture teaches (in Prov. 31:21): <BECAUSE OF SNOW,> FOR ALL HER HOUSEHOLD ARE DRESSED TWOFOLD (i.e., Israel is clothed in scriptural pairs): Circumcision (of the foreskin) and uncovering (the corona), tassels and tefillin (i.e., phylacteries), (Deut. 15:14:) PROVIDE LIBERALLY (literally: PROVIDE PROVIDE for the redeemed slave) and (Deut. 15:10): GIVE LIBERALLY (literally: GIVE GIVE to the poor Israelite), (Deut. 15:11:) YOU SHALL SURELY OPEN UP (literally: OPEN UP OPEN UP to the poor and needy) and (Deut. 14:22:) YOU SHALL SURELY TITHE (literally: TITHE TITHE). For that reason Moses warned Israel (in Deut. 14:22): YOU SHALL TITHE TITHE.