ציטירנדיקער פּירוש אויף בראשית 7:1

ויצאו שניהם AND THEY BOTH WENT FORTH — And why did He bid them go further and so separate them from Moses? Because there is a rule that one should utter only a part of a man’s good qualities in his presence, but that the whole of them should be told only in his absence. Similarly we find in the case of Noah, that in his absence (i.e. when Scripture speaks about him) it says of him: “a righteous and whole-hearted man” (Genesis 6:9), whilst in his presence (i.e. where God is speaking to Noah) it states, (Genesis 7:1) “for thee I have seen righteous before me”, (and it does not add: whole-hearted) (Sifrei Bamidbar 102). — Another explanation is: God bid only Aaron and Miriam to draw near in order that he (Moses) should not hear the reprimand administered to Aaron.

בדורותיו, “in his generations.” According to Rashi some commentators consider this word a compliment to Noach, whereas others see in it a veiled criticism. [relative righteousness compared to his contemporaries. Ed.] Nachmanides explains the word as meaning what any reader would assume, i.e. that during the generations Noach lived he was the only one who was righteous and wholehearted in his relations with his Creator. He explains the line (Genesis 7,1) “כי אותך ראיתי צדיק בדור הזה, “for you I have seen righteous in this generation” in he same vein, i.e. no one else is worth saving from the oncoming deluge. The reason the Torah uses the plural mode for the word בדורותיו is the fact that Noach’s life time spanned several generations during all of which mankind had become successively more corrupt. Do not raise the question that Methuselah who died only few days before the onset of the deluge (according to our sages) was also a righteous man. The Torah did not deny that he was righteous, but only states that there was no other righteous man whom G’d deemed worth saving at the time in question. According to yet other commentators the word בדורותיו refers to the generation preceding the deluge as well as to those following it.

IN HIS GENERATIONS. Some of our Rabbis explained it to his credit, [i.e., he was righteous despite his generation]; it follows all the more had he lived in a generation of righteous people. Others explain it to his discredit. [In comparison with his own generation he was considered righteous, but had he lived in the generation of Abraham he would not have been considered of any consequence.] Thus the language of Rashi.
The correct interpretation according to the plain meaning of Scripture appears to be that he alone was a righteous man in those generations, there being no righteous or whole-hearted men except him in those generations. In a similar sense is the verse, For thee I have seen righteous before Me in this generation,¹⁸Genesis 7:1. meaning that there is no other in the generation worthy of being saved. Scripture says, in his generations —[using the plural form]— because many generations passed since the time men had become corrupted, and there was no righteous man besides him. Let not the word of our Rabbis concerning Methuselah,¹⁹Bereshith Rabbah 32:10. [which said that he was a righteous man], cause you difficulty for Scripture tells only that there was no righteous man worthy of being saved from the flood in all those generations except Noah.

בחדש השני IN THE SECOND MONTH — Rabbi Eliezer said, “This is the month Marcheshvan”; Rabbi Joshua said, “This is the month Eyar (Rosh Hashanah 11b).