Musar for Sanhedrin 215:16

And in the general scope of cruelty is included him who robs his companion of anything and therefore caused him pain. And there is a great punishment in store for him who robs the poor — and one who does so is deserving of death as it is written: "Rob not the weak because he is weak" (Ibid. 22:22). And it is written: "For the Lord will plead their cause, and despoil of life those that despoil them" (Ibid. 22:23). And even though there be greater and more severe sins than robbery the punishment for robbing is very grievous, as it is written about the generation of the flood, "The end of all flesh is come before me; for the earth is filled with violence through them" (Gen. 6:13). Our Rabbis said, "If there is a box filled with sins — there is no more severe accuser among them than robbery" (Sanhedrin 108a). And he who causes pain to an orphan or a widow through robbing them or shaming them or any kind of malicious pain is worthy of death through the power of Heaven. This is also true of judges who have the power to save them from the hand of their oppressors and do not fairly judge the case of the orphan or the widow — they are deserving of death as it is written: "You shall not afflict any widow or fatherless child" (Exod. 22:21). And it is further written: "If you afflict him in any way, for if he comes unto me I will surely hear his cry" (Ibid. : 22). And it is written : "My wrath shall burn and I will slay you with the sword and your wives will be widows and your children will be orphans" (Ibid.:23). Measure for measure: "Your wives shall be widows" for "afflicting widows" and "your sons shall be orphans" for afflicting orphans."

The Sages also stated: "if one steals from his fellow even the worth of a peruta (small coin), it is as if he takes his life from him" (Bava Kama 119a). This teaching reveals to us, the graveness of this sin even for a small amount. They further said: "the rains are withheld only because of the sin of theft" (Taanit 7b). And "for a basketful of sins, which sin prosecutes at the head of all of them? - theft" (Vayikra Raba 33:3). And "the generation of the flood had their fate sealed only because of the sin of theft" (Sanhedrin 108a).

The idea is to tell us that even though Noach was called איש צדיק תמים, this was true only in the generations during which he lived, i.e. בדורותיו. His righteousness was relative, when one considers the environment into which he had been born. Had he and his family not survived, the world would have been totally destroyed. The meaning of איש האדמה then is that his survival ensured the continuance of the אדמה, earth. It would have reverted to Tohu vavohu otherwise. Still, the word אדמה, severely limits Noach's achievement. The reverse is true of Moses. Even when engaged in the lowliest of his pursuits, the killing of the Egyptian, he employed the 42-lettered name of G–d. If he is called איש האלוקים (Deut, 33,1,and Exodus 24,13), it is because of his deep understanding of the names of G–d. Even when he killed the Egyptian he used this knowledge. According to the Ari zal the entire sojourn in Egypt and every event recorded of it, was under the heading of חידוש העולם, and the 42-lettered name of G–d was employed in creating the universe originally.