B"H
נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו
Out of all the figures in Torah, Noach is perhaps the ultimate blank slate. Although he is described as 'righteous and perfect', this mostly appears to consist of Noach passively carrying out G-d's command without challenge or comment. The first time we see him take the initiative is in offering a korban to G-d on finally leaving the ark - and soon afterwards he degenerates into a drunken target of mockery who is the only person in Torah to end his life cursing some of his offspring.
The Midrash Tanchuma spends much of its commentary comparing Noach to other biblical figures, with some famously sharp comments from the Rabbis contrasting Noach - described as righteous 'in his generations' - with Avraham. While some are more sympathetic to Noach, others remark that had he lived in Avraham's time 'he would have been unable to find his hands or feet'!
However, perhaps more unexpectedly the Midrash also compares Noach with Yosef - twice directly, and once as part of a larger group of figures whom according to the Midrash were תָּמִים (in this context, born circumcised). If we look at the parallels drawn by the Midrash, we can see that just as Avraham is generally considered more favourably than Noach, so too perhaps Yosef could be considered in a better light. However, Yosef's status has even greater implications due to the role he plays in the transition between the internecine struggles of Bereishit and the emergence of Israel as a nation in Shemot.
The Midrash first directly compares Noach and Yosef as being 'righteous' in Chapter 5, thanks to their providing food for G-d's creation during times of hardship, whether in flood or in famine. However, the Midrash also brings a second comparison in Chapter 11, explaining that both Noach and Yosef abstained from relations with their wives during the period of the flood/famine. 'Why?' asks the Midrash. 'For at a time when the world is in a state of sorrow and destruction, it is forbidden for a person to engage in procreation, so that it should not appear as if [G-d] is occupied in destroying the world while he [the person] is building it.'
Linking these two ideas is the relationship between man and G-d. At times when G-d has willed there should be trouble in the world through drought/famine/flood etc., it is almost as if He delegates responsibility for sustaining those who are to survive to people like Noach and Yosef. However, at the same time as taking on some of G-d's attributes to keep creation in a safe state of 'suspended animation', Noach and Yosef are warned not to go too far by actively creating new life and therefore undermining G-d's decree of destruction.
Interestingly, the commentary on this Midrash cites a discussion between the Tosafot and the Maharsha that explains that the above prohibition is suspended on 'mikvah night' - however, Yosef was so pious that he did not have relations with his wife even on this night. This actually points to a fundamental difference between Noach and Yosef. As mentioned at the start, Noach passively follows G-d's direct instructions, and - unlike Avraham arguing with G-d over Sdom - apparently makes no extra effort to save anyone outside his immediate family and the animals. However (at least, according to a p'shat reading of the text), Yosef is never told directly by G-d to save Mitzrayim from famine. Instead, we see him being told indirectly through his interpretation of Pharoah's dream before taking the initiative to suggest the steps needed to stockpile enough food for the famine years.
Just as according to the Rabbis Yosef is more stringent than necessary about not undermining G-d's will during the famine, so too he goes beyond what is required of him to save Mitzrayim and the surrounding nations from hunger. In doing so, Yosef balances both Noach's obedience to G-d with Avraham's concern for his fellows to create an important example for the emerging Jewish people.
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BTW, when I mentioned controversial posts, this was originally going to be one of those...I'd wanted to do something about the 'curse of Cham/Canaan' and perceptions of black people, but it turned out to be far too complicated and difficult to deal with right now. However I'd love to know how (if at all) those of you who went to Jewish schools were taught about the whole Cham incident - comments welcome!
