Rabbi Huna, Rabbi Pinḥas, Rabbi Ḥanin, and Rabbi Hoshaya do not disagree.11With the previous explanations. Rabbi Yoḥanan, Rabbi Shimon ben Lakish, and the Rabbis do disagree. Rabbi Yoḥanan said: This is analogous to one who was walking on the road and he met someone and attached himself to him. To what extent?
To the extent that he entered into a friendly relationship with him.12So too, God befriended Noah, as it were. So, “favor” is stated here, and it is stated elsewhere: “Joseph found favor in his eyes” (Genesis 39:4).13Joseph found favor in the eyes of Potiphar, in the sense that Potiphar befriended him. Rabbi Shimon ben Lakish said: This is analogous to one who was walking on the road and he met someone and attached himself to him.
To what extent? To the extent that he put him in charge. So, “favor” is stated here, and it is stated elsewhere: “Esther found favor in the eyes [of all who saw her]” (Esther 2:15).14And this favor resulted in her becoming queen, a position of authority. So too, Noah was given mastery over all living things (Genesis 9:2).
The Rabbis say: This is analogous to one who was walking on the road and he met someone and attached himself to him. To what extent? To the extent that he gave him his daughter [in marriage]. So, “favor” is stated here, and it is stated elsewhere: “I will pour a spirit of grace and supplication upon the house of David and upon the inhabitants of Jerusalem” (Zechariah 12:10).15The verse is referring to a spirit of divine wisdom, which is often personified as one’s “daughter” (Maharzu).
Noah, too, was granted this wisdom, as the Midrash goes on to explain. To what extent? To the extent that he had the knowledge to ascertain which animal is fed in the second hour of the day and which is fed at the third hour of the night.