Chasidut do Rodzaju 6:8

And this is the explanation of the verse "And Hashem saw that the evil of the humans on earth was great" (Genesis 6:5), that is to say, at all times that one is on earth and one's evil is great, ["and all the humans' impulse of thought in their heart"] through that, also the one who wants to serve the Holy Blessed Name and does not do evil, even though one's thought reins that person in "only evil all day", "and Hashem nacham [had pity/regretted/consoled]" meaning, there was a consolation for the Blessed One in that a human could exert effort in front of the Blessed One, "that he made the humans", meaning, like the saying of our sages of blessed memory: "were it not for three verses etc " (Sukkah 52b and Berakhot 31a) and one of them is "that I made evil" (Micah 4:6) their hearts - that I gave them the impulse to evil. "And God was sad in his heart" - meaning, that the Holy Blessed name was sad due to the heart of the human, that God had given the human a heart of stone like that. "And Noach found favor" (Genesis 6:8) - meaning, that Noach was a tzadik and switched himself from the nature that makes humans likely to separate themselves from clinging to the Exalted Creator and strengthen oneself to cling to the Creator, and so [Noach] found favor, Noach with switching the letters becomes Chen, favor, which is him becoming favor in the Blessed Name's eyes.

From the BeSh"T. "There are three graces: the grace of a place on (in the eyes of) its inhabitants"... (Sotah 47a). This is explained in Chullin 91b, that [when Jacob slept] God "folded up all of the Land of Israel under him"; "the land which you lie upon, I will give it to you" (Genesis 28:13). Meaning, that you will not need to travel from place to place in order to clarify the land's sparks of holiness, for you will be able to clarify them in your place. "And Noah found grace..." (Genesis 6:8)

"And Noach found favour in the Lord’s eyes.” If a person finds favour in the eyes of the Lord, then ‎he becomes a ‎נח‎, i.e. the word being derived from ‎מנוחה‎, rest, G’d being at rest concerning such a ‎person. When we speak of G’d being ‎מגן אברהם‎, “the shield of Avraham,” this reflects a reaction ‎by G’d to Avraham who personifies the virtue of ‎חסד‎, loving kindness, so that G’d protects, ‎מגן‎, ‎such a person. Similarly if we speak of ‎מגן דוד‎, “shield of David;” seeing that David personifies the ‎attribute of ‎מלכות‎, “Royalty” in Jewish history, G’d will act as the shield of David or his ‎descendants, as the title “king” cannot be applied to a person who does not have a people to rule ‎over. G’d must therefore be a shield for the King’s people, if He approves of the King.‎
This idea is reflected in the Midrash on Genesis 2,2 ‎ויכל אלוקים ביום השביעי‎, “on the ‎seventh day G’d concluded His work.“ He did so because the Sabbath symbolizes Royalty as is ‎evident from the writings of the Ari’zal.
‎[According to Pirke de Rabbi Eliezer, chapter 18, the fact that G’d is not described as either ‎‎“creating” the seventh day, or “performing any work” on the seventh day, and we do not find the ‎phrase: ‎ויהי ערב ויהי בוקר יום שביעי‎, “it was evening, it was morning, the seventh day,” in ‎connection with this day, this is significant. G’d used the seventh day to survey earth and especially ‎the crown of creation, man, whom He had made on the sixth day. He entertained great hopes for ‎man, and indirectly for Himself, when man would choose to serve Him. He used the Sabbath as a ‎King reviews his army, man being equivalent to G’d’s “army” on earth, He being the Commander-‎in-Chief. Ed.] ‎