Midras Ulangan 15:4: Ein Yaakov (Glick Edition), Vayikra Rabbah, Mekhilta DeRabbi Yishmael & Sifrei Devarim

GEMARA: Whence is this deduced? Said R. Juda in the name of Rab: "The passage says (Deut. 15, 4) Howbeit there shall be no needy. This means that yours has the preference always." R. Juda said further in the name of Rab: "Nevertheless, he who always acts accordingly [prefers himself to others], will finally need the support of others."

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.

Ilpha and R. Jochanan studied the Torah together. They were in very poor circumstances and even in want of food. So they said: "Let us rise and go unto business, thereby maintaining what is written (Deut. 15, 4) Indeed, there should be no needy man among thee." They betook themselves and sat down beneath an unsafe wall and ate their meal. Soon two angels appeared, and R. Jochanan heard one of them say to the other: "Let us throw the wall down upon them and kill them, for they are about to neglect eternal life (study), and busy themselves with temporary life (business)." But the other angel replied: "Let them alone; for there is one of them whom the time will succor and who will shortly become great." R. Jochanan heard this, but Ilpha did not, and the former asked: "Did the master hear anything?" "Nay, I heard nothing," replied Ilpha. So R. Jochanan thought: "Because I heard it and Ilpha did not, in all probability I am the one to whom the time will succor." And he said to Ilpha: "I have considered it and will return to continue the study of the Torah, thus fulfilling another passage (Ib. 11) For the needy will not cease out of the land." Thus R. Jochanan returned to his studies and Ilpha engaged himself in business. By the time Ilpha returned [from a business trip] R. Jochanan had become the chief of the college. The scholars afterwards said to Ilpha: "If thou hadst stayed here with us, [and had continued the study of the Torah], we would have made thee the chief of the college." [To prove that he is still the great scholar] he went, hung himself upon the mast of a ship, and said: "Let any one ask me a law from any of the Baraithas of R. Chiya and R. Oshiya, and if I do not show the Mishnaic origin of that law, I shall fall down from the mast of the ship into the water." An old scholar thereupon came and asked him, etc.