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Was Aristotle an advocate for the welfare state?

I heard this claim from Chomsky.
He writes: "Aristotle also made the point that if you have, in a perfect democracy, a small number of very rich people and a large number of very poor people, the poor will use their democratic rights to take property away from the rich. Aristotle regarded that as unjust, and proposed two possible solutions: reducing poverty (which is what he recommended) or reducing democracy."

However, I have recently read Aristoteles Politics. While it seems to me that he does advocate for a  similar thing or rather hints at it, with his mixture of oligarchy and democracy, whoever, I seemed to have missed him advocating for wealth redistribution.

Maybe I was just inattentive, because I found the text somewhat less interesting than Plato.

Can someone help me out with a quote maybe?

Thanks.
gpt
Take a look at Aristotle's comments in Book VII when he discusses ways of minimizing crime within the state as well as wars with neighbors.  This book begins with a question about the equalization of property and the positions of Phaleas and Plato.  What Aristotle is doing in this passage is both affirming Phaleas' general worry and then critiquing Phaeleas' application.  He goes on to worry that Phaleas' process works best on small cities, but will create problems with larger ones.  

This is not the whole bit, but a part which goes directly to the point:

> **There are crimes of which the motive is want; and for these Phaleas
expects to find a cure in the equalization of property, which will
take away from a man the temptation to be a highwayman, because he
is hungry or cold.** But want is not the sole incentive to crime; men
also wish to enjoy themselves and not to be in a state of desire-
they wish to cure some desire, going beyond the necessities of life,
which preys upon them; nay, this is not the only reason- they may
desire superfluities in order to enjoy pleasures unaccompanied with
pain, and therefore they commit crimes. 

> **Now what is the cure of these three disorders? Of the first, moderate
possessions and occupation**; of the second, habits of temperance; as
to the third, if any desire pleasures which depend on themselves,
they will find the satisfaction of their desires nowhere but in philosophy;
for all other pleasures we are dependent on others. The fact is that
the greatest crimes are caused by excess and not by necessity. Men
do not become tyrants in order that they may not suffer cold; and
hence great is the honor bestowed, not on him who kills a thief, but
on him who kills a tyrant. Thus we see that the institutions of Phaleas
avail only against petty crimes. 

> **The equalization of property is one of the things that tend to prevent
the citizens from quarrelling.** Not that the gain in this direction
is very great. For the nobles will be dissatisfied because they think
themselves worthy of more than an equal share of honors; and this
is often found to be a cause of sedition and revolution. And the avarice
of mankind is insatiable; at one time two obols was pay enough; but
now, when this sum has become customary, men always want more and
more without end; for it is of the nature of desire not to be satisfied,
and most men live only for the gratification of it. The beginning
of reform is not so much to equalize property as to train the nobler
sort of natures not to desire more, and to prevent the lower from
getting more; that is to say, they must be kept down, but not ill-treated.
**Besides, the equalization proposed by Phaleas is imperfect; for he
only equalizes land, whereas a man may be rich also in slaves, and
cattle, and money, and in the abundance of what are called his movables.
Now either all these things must be equalized, or some limit must
be imposed on them, or they must an be let alone.** It would appear
that Phaleas is legislating for a small city only, if, as he supposes,
all the artisans are to be public slaves and not to form a supplementary
part of the body of citizens. But if there is a law that artisans
are to be public slaves, it should only apply to those engaged on
public works, as at Epidamnus, or at Athens on the plan which Diophantus
once introduced.