ונח מצא חן, this is an explanation why also his sons and daughters (in law) were saved. Noach’s personal merits did not entitle him to demand from God that He also save them on the strength of his merits. They required special חנינה, clemency (based on Bereshit Rabbah 29,1. According to the verse in Ezekiel 14,14-19 God discusses with the prophet the three men Noach, Daniel, and Job as possessing sufficient merit to be saved themselves, but as not having sufficient merit to entitle their families to be saved^a The reason why these individuals were not as effective in saving the people around them was that they were devout and pious for themselves without trying to use their influence to convert their contemporaries to adopt their lifestyles. This is what made them basically different from Avraham, Moses and Samuel and others like them, who went out to win converts. This is what the sages in Pesachim 87 had in mind when they described such people. The Talmud distinguishes between people who זכו ללמוד ולא זכו ללמד, “acquired the merit of studying Torah, but did not acquire the merit of disseminating Torah knowledge.”^b A righteous person who keeps perfecting himself is entitled to being saved personally, but he is not entitled thereby to save others on his account. While Noach did rebuke the men of his time, he did not travel the extra mile to try and convert them to do good. Our sages in Berachot 19 comment that “if you see a Torah scholar who was guilty of something improper during the day, do not accuse him of anything in your mind during the following night for surely he has done teshuvah in the interval.”