Midrash sa Mga Awit 146:7: Midrash Tanchuma Buber, Ein Yaakov (Glick Edition), Devarim Rabbah & Aggadat Bereshit

Where it is stated (in Deut. 10:17): FOR THE LORD YOUR GOD IS GOD OF GODS…. See how great is < his > might and how great is < his > praise! Then what is written next (in vs. 18)? HE SECURES JUSTICE FOR THE ORPHAN AND WIDOW.
It is also written (in Ps. 138:6): FOR THOUGH THE LORD IS HIGH, HE HAS REGARD FOR THE HUMBLE….
It is also written (in Is. 57:15): [FOR] THUS SAYS THE HIGH AND EXALTED ONE, WHO INHABITS ETERNITY, WHOSE NAME IS HOLY: I INHABIT THE HIGH AND HOLY PLACE, WITH ONE ALSO THAT IS OF A CONTRITE AND HUMBLE SPIRIT.
It is also written (in Is. 66:1): THUS SAYS THE LORD: THE HEAVENS ARE MY THRONE AND THE EARTH IS MY FOOTSTOOL…. Then there is written (in vs. 2): ALL THESE MY HAND HAS MADE … YET UNTO THIS PERSON WILL I LOOK: UNTO ONE WHO IS POOR AND OF A CONTRITE SPIRIT.
And the rest are in the Book of Psalms (10:16): THE LORD IS KING FOR EVER AND EVER. Then there is written after that (in vs. 17): THE LONGING OF THE MEEK YOU HAVE HEARD, O LORD….
It is also written (in Ps. 68:5 [4]): SING TO GOD, PRAISE HIS NAME, BUILD A WAY FOR THE ONE WHO RIDES IN THE DESERT. What is written after it (in vs. 6 [5])? A FATHER OF ORPHANS AND AN ADVOCATE OF WIDOWS.
It is also written (in Ps. 146:1): HALLELUJAH. PRAISE THE LORD, O MY SOUL! And there is written in the same psalm (at vs. 6): WHO MADE HEAVEN AND EARTH. Then there is written (in vs. 7): WHO SECURES JUSTICE FOR THE OPPRESSED….

(Fol. 35b) Our Rabbis were taught: When the poor, the rich or the wicked man shall appear before the Divine Judgment, the poor man will be asked: "Why hast thou not studied the Law?" If he answers: "He was poor and had to earn his maintenance [and therefore had no time to study], he will be answered, "Wast thou then poorer than Hillel the Elder?" Concerning Hillel the Elder it was said that every day he went to work and earned a Tarpeik, of which one-half he gave away to the porter of the college [for admission], and by the other half he and his family lived. Once it happened that he did not earn anything, and the porter would not admit him. He ascended the roof and swung himself over to an opening where he sat down so that he might listen to the words of the living God, from the mouth of Shemaia and Abtalian. It was added that this happened on Friday, during the season of Tebeth (winter) and he was besnowed. When it dawned, Shemaia said to Abtalian: "Brother, why is it that every day light is visible in the academy at this time, and now it is yet dark? Is it such a cloudy day?" They raised their eyes, and saw the figure of a man above the window. When they went up, they found on him a layer of snow three cubits thick. After removing the snow, they took him down, washed him, dressed him with oil, placed him before a fire, remarking: "Such a man deserves that even the Sabbath should be violated for his sake." When the rich man is asked: "Why hast thou not studied the Law?" if he answers: "Because he was a rich man with many estates and had no time to study," they will answer him: "Wert thou then richer than R. Elazar b. Charsum?" Of R. Elazar b. Charsum it was said that his father had bequeathed to him a thousand towns of laud, and a thousand ships on the sea, and he himself used to put a bundle [containing his necessities] on his shoulder, and travel from town to town and from land to land to study the Law. Once his own servants found him, and put him to hard labor. He said to them: "I pray you, let me go to study the Torah." They replied: "We swear, by R. Elazar b. Charsum's life that we will not let you go before you work." He went and paid them a big sum of money in order that they should let him study, for he never saw his servants, but studied the Torah by day and by night. When the wicked man is asked: "Why hast thou not studied the Law?" if he replies that he was handsome, and was troubled by his inclinations, they will answer him and ask whether he was more troubled by his inclinations than Joseph the Righteous? It was said of Joseph, the Righteous, that every day Potiphar's wife used to try to seduce him by her talk. The clothes she used to put on in the morning [to attract his attention] she did not put on in the evening, and vice versa. "Listen to me; do what I ask of you," she pleaded with him, to which he answered, "No!" "I will imprison thee," she threatened him, and he replied (Ps. 146, 7), "The Lord looseneth the prisoners." "I will bend your loftiness," she warned him, his reply was (Ib.) "The Lord raiseth up those who are bowed down." She said to him: "I will blind you." He answered (Ib. 8) "The Lord causeth the blind to see." She gave him a thousand talents of silver, but he was averse to her. Consequently Hillel will cause the conviction of the poor; R. Eliezer b. Charsum, the conviction of the rich, and Joseph, the conviction of the wicked man.

“And you will say: I will eat meat, because your heart will desire to eat meat; with all your heart’s desire, you may eat meat” – this is what the verse said: “Who performs justice for the oppressed, gives bread to the hungry; the Lord releases the imprisoned” (Psalms 146:7) – it is speaking of Israel. Rabbi Pinḥas bar Ḥama said: It teaches that there were more than seventy nations in Egypt, and of all of them, they enslaved only Israel. Who executed justice on their behalf? He “who performs justice for the oppressed.” “Gives bread to the hungry” – this is Israel. From where is this derived? As it is stated: “He afflicted you, and starved you, and fed you the manna that you did not know and your fathers did not know, in order to impart to you that man does not live by bread alone; rather, it is by everything that emanates from the mouth of the Lord that man lives. Your garment did not grow worn from upon you and your foot did not swell these forty years. And you shall know in your heart, that, as a man chastises his son, so the Lord your God chastises you” (Deuteronomy 8:3–5). “The Lord releases the imprisoned [matir asurim]” – these are Israel. How so? The Rabbis said: The Holy One blessed be He prohibited eight matters for them and permitted eight of them. The Holy One blessed be He said: ‘I prohibited fats for you…until cloaks with ritual fringes.’¹⁹The full version of this passage is found in Vayikra Rabba (22:10): “I prohibited for you menstrual blood; I permitted for you hymenal blood. I prohibited for you a married woman; I permitted for you a captive woman. The brother’s wife [is forbidden], I permitted for you a levirate wife. A woman and her sister, [which is forbidden] during their lifetimes, I permitted for you after death. Wearing diverse kinds [is forbidden], I permitted for you a linen garment with ritual fringes. The flesh of a pig, I permitted for you a fish called shibuta. Animal fat [ḥelev], I permitted for you animal fat [shuman].” That is, “the Lord releases the imprisoned [matir asurim].”²⁰This is expounded in the sense of “permits [matir] prohibitions [isurim].” So, too, elsewhere He prohibited meat of desire [taava]²¹He prohibited slaughtering and eating an animal without bringing it as an offering. and here, he permitted it for them. From where is it derived? “Only, with all of your heart’s desire [avat], you may slaughter and eat meat” (Deuteronomy 12:15).