Musar sobre Neemias 9:8

The ninth quality: The pious man, even when good or evil happenings occur does not nullify his service. Thus our father, Abraham, peace be upon him, throughout everything that occurred to him, whether good or evil, was faithful in his heart, as it is said (Nehemiah 9:8), “And thou foundest his heart faithful before thee.”

On Genesis 6,7 and 8, “כי נחמתי כי עשיתם. ונח מצא חן בעיני השם," Rav Kahana comments in Bereshit Rabbah 29,1 that the end of verse 6 shows that even Noach had not really been found to be worthy. He was "lucky" to have found favor in the eyes of G–d. Whereas Noach מצא, "found," G–d did not "find " The meaning is that Noach "found" that G–d awakened him, G–d however, did not "find," i.e. did not see in Noach, something He felt he had to "respond" to. The reverse was true of Abraham, as demonstrated by the verse we have quoted. This is also the meaning of ומצאת את לבבו נאמן לפניך, "You have found his (Abraham's) heart loyal before You." (Nechemia 9,8)

Before revealing the reasons for all this we must still refer to Bereshit Rabbah 29,3, and we shall then see that all these statements are in accordance with what we have written above. The Midrash in question states: Rabbi Simon states that G–d made three "discoveries." He "found" Abraham, as we know from Nechemiah 9,8: "You found his (Abraham's) heart trustworthy before You." He "found" David since we read in Psalms 89,21: "I have found My servant David." He also "found" Israel as we know from Hoseah 9,10: "I found Israel like grapes in the desert." When his colleagues asked him why he did not include Noach in G–d's "discoveries," seeing the Torah says "Noach found favor in the eyes of G–d," Rabbi Simon responded that Noach did indeed "find," whereas G–d did not "find." There are several difficulties here. Why does Rabbi Simon not list G–d's "discoveries" in their chronological order, i.e. Abraham, Israel, David?