מדרש אויף ישעיהו 65:20

Another interpretation [of Psalms 1:1] “Blessed is the person;” is talking about Noah, a righteous person who didn’t walk in the counsel of three generations, the generation of Enosh, the generation of the flood, and the generation of the dispersion. [This accords] with the opinion of Rabbi Yehuda, who said “the counsel of the wicked” (Psalms 1:1) refers to the generation of Enosh; “the way of sinners” (ibid.) refers to the generation of the flood; and “the company of scoffers” (ibid.) refers to the generation of the dispersion, since they were all scoffers. “But his delight is in the Torah of the Lord” (ibid.), these are the seven commandments in which the children of Noah were commanded; “and on His Torah he meditates day [and night]” (ibid.); since he meditated [upon the law, so as to infer] one matter from another, and he said, “For what reason did the Omnipresent [command me to bring] more pure animals [onto the ark] than impure animals? It must be that he wanted me to sacrifice to him, from them.” Thereupon, “He took from all of the pure animals [and of every pure bird, and he offered [them as] burnt offerings upon the altar]” (Genesis 8:20). “He shall be like a tree planted [besides streams of water]” (Psalms 1:3); since he was planted in the ark; such that Rabbi Yehoshua ben Levi said that for four months the ark stood upon the water like a ship that sails upon the water; “which yields its fruit in its season” (ibid.) — Rabbi Yuden said that all the people of his age became fathers when they were fifty years old, or seventy, or eighty, but [Noah didn’t become a father until he was] five hundred years old, as it is said, “And it was when Noah was five hundred years old, [Noah begot Shem, Ham, and Japheth]” (Genesis 5:32). Rabbi Chiyya said in the name of Rabbi Abba, “The Omnipresent overcame [Noah’s] wellspring [of fertility] to ensure that he would not have a child that was one hundred years old [or older] during the generation of the flood, [such that this child] would have been lost with [the rest of his generation]. Rabbi Shimon ben Lakish said that, in the days of the Messiah, [human longevity] would return to its original state, as it is said, “someone who dies at a hundred years shall be reckoned a youth” (Isaiah 65:20). If you were to say that there were people younger than one hundred who were lost [as a result of the flood], I would say, “they were punished for the transgressions of their fathers, as it is said, “for all flesh had corrupted [its ways upon the earth]” (Genesis 6:12).” Another interpretation: why did [God] overcome [Noah’s] wellspring? So that he wouldn’t have children, and [so that] his seed would [not] multiply, such that they would all be lost in the generation of the flood, and he would have grieved for them. And if you say that they would have been righteous [such that they would not have been wiped out], many arks would have been required! Therefore, the Holy One, blessed be He, overcame [Noah’s] wellspring until he was five hundred years old, and so it says, “which yields its fruit in its season” (Psalms 1:3) — this refers to Shem; “whose foliage never fades” (ibid.) — this refers to Ham; “and all that it produces thrives” (ibid.) — this refers to Japheth. “Not so the wicked” (Psalms 1:4) — this refers to the generation of the flood. This accords with what we have learnt: the generation of the flood have no share in the world to come and they will not [even] stand in judgement [Mishna Sanhedrin 10:3]. “For God knows the way of the righteous” (Psalms 1:6) — this refers to Noah and his children. “And the way of the wicked is doomed” (ibid.) — this refers to the generation of the flood.

Resh Lakish raised the following contradiction: It is written (Jere. 31, 7) Among them the blind, and the lame, the pregnant women and she that travaileth with the child together, and it is written (Is. 35, 6) Then shall the lame leap as a hart, and the tongue of the dumb shall sing [cured]. How can both be reconciled? It must therefore be said: They will be restored to life with their blemishes, and thereafter they will be cured. Ula raised another objection: It is written (Ib. 25, 8) He will destroy death to eternity; and the Lord Eternal will wipe away the tear from all the earth; for the Lord hath spoken it; and it is written (Ib. 65, 20) There shall no more come thence an infant … for as a lad shall one die a hundred years old? This presents no difficulty. The former speaks of Israel's self, and the latter of those concerning whom it reads (Ib. 61, 5) And strangers shall stand and feed your flocks, and the son of the alien shall be your ploughmen and your vintners. R. Chisda also raised an objection: It is written (Ib. 24, 23) And the moon shall be put to the blush and the sun be made ashamed; for the Lord of Hosts will reign on Mount Zion; and it is written (Ib. 30, 26) And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days. This presents no difficulty. The latter speaks of the time when the Messiah will appear, and the former, of the future world. And to Samuel, who maintained that there will be no difference between this time and the Messianic time, except that Israel will no longer be under the domination of foreigners, the explanation of these contradictory passages may be thus — the latter refers to the camp of the righteous and the former to the camp of the Divine Glory. Raba raised another objection: It is written (Deut. 32, 39) I make one die and I make one alive, and further it is written, I wound and I heal, i.e., The Holy One, praised be He! said: "All that I make to die I shall bring to life again, and thereafter I shall cure whom I wounded."

“Noah begot three sons, Shem, Ḥam, and Yefet” (Genesis 6:10).It is written: “Planted in the House of the Lord, they blossom in the courts of our God” (Psalms 92:14). “Planted in the House of the Lord,” this is Noah, whom the Holy One blessed be He implanted in the ark; “they blossom in the courts of our God,” – “Noah begot…Shem, Ḥam, and Yefet.” “They will continue to yield fruit even in old age; they will remain full and fresh” (Psalms 92:15). “They will continue to yield fruit [even in old age],” this is Noah;³Who begot children at age five hundred. “they will remain full and fresh” – “Noah begot.”
Rabbi Yudan said: What is the reason that all the generations begot children at one hundred years or at two hundred years, but this one [Noah] begot at five hundred years? However, the Holy One blessed be He said: ‘If they will be wicked, I do not want them to be eradicated by the water;⁴He did not want to upset Noah. if they will be righteous, I would be imposing upon him [Noah] to make several arks for them. So the Holy One blessed be He suppressed his [Noah’s] fount,⁵His ability to procreate. and he begot only at five hundred years. Rabbi Neḥemya said in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: [It was so that] even Yefet, who was the eldest, would not yet be one hundred years old – when he became subject to punishment⁶In those days, as explained above. – when the Flood came.
Rabbi Ḥanina said: In the future there will be no death except for idolaters. Rabbi Yehoshua ben Levi said: Neither for Israel, nor for idolaters, as it is stated: “[He will destroy death forever, and] the Lord God will wipe tears from all faces” (Isaiah 25:8). What does Rabbi Ḥanina do with “from all faces”? It is from the faces of Israel. But is it not written: “As the youth will die when he is one hundred years old”? (Isaiah 65:20). This supports Rabbi Ḥanina. What does Rabbi Yehoshua ben Levi do with it? [It means that at that age] he will be fit for punishment.
But is it not written: “Like sheep, they are destined for the grave; death will shepherd them. The upright will rule over them”? (Psalms 49:15). This supports Rabbi Ḥanina. What does Rabbi Yehoshua ben Levi do with it? Because in this world, there was Pharaoh at his time, Sisera at his time, Sennacherib at his time,⁷They were all punished. but in the future, the Holy One blessed be He will appoint the angel of death as the permanent sentry.⁸To administer eternal punishment. They will not rise up from the dead in the future, but those who are alive at that time will not die. That is what is written: “The upright will rule over them in the morning; their form will be consumed in the grave,⁹Literally, their form will wear out the grave. an abode [zevul] for him” (Psalms 49:15) – this teaches that the grave may wear away, but their bodies will not wear away.¹⁰But will be subject to eternal torment. Why to that extent? [“An abode for him”] – because they extended their hands against the Temple, as it is written: “I have built You an abode [zevul]” (I Kings 8:13).