GEN761 The following comments by Rashi on [this verse] seem particularly relevant today: Whose sins were more severe – the Dor HaMabul (Generation of the Flood) or the Dor Haflagah (Generation of the Dispersion)? [As related in Genesis (ch.11) and expounded upon in the Midrash, they planned to build a tower ascending to Heaven, from which they would wage war against God.  Since their common language and location led them to unite in rebellion against God, He dispersed them over all the earth and gave them different languages].  [The former] did not directly rebel against God, whereas [the latter] sought to do battle with God!  Yet the former were drowned, whereas the latter were not expunged from the face of the earth.  But the reason is that those in the Dor HaMabul were robbers, and there was discord amongst them.  Therefore, they were destroyed. But those [in the Dor Haflagah] displayed love and friendship for each other, as it is written Genesis 11:1, “of one language and of common purpose.” This teaches us that discord is abhorrent and peace is great.  Rashi has thus introduced a very important chidush (novel notion) regarding the Dor HaMabul.  For although our Sages have stated explicitly Sanhedrin 108a that its fate was only sealed on account of their robbery, Rashi offers the novel idea that it was not robbery alone that sealed its fate.  Rather, it was the fact that in conjunction with the robbery, there was discord between them -- a natural consequence of robbery – and HaShem views internal strife with great abhorrence.  But concerning the Dor Haflagah, the opposite was true.  Although they denied the very existence of God, they did not perish, because they displayed love and friendship towards each other.  This teaches us how great peace is reckoned before God.  This fundamental concept is stated and reiterated a number of times through our holy Torah.  Yet in spite of this, we see in our own generation that amongst those who are known as Charedim (ultra-Orthodox), there is more discord and baseless hatred than there is amongst the secular.  Consequently, even if all of the mitzvos were being observed perfectly, this sin alone should be sufficient to make every heart tremble.  For this is an exact parallel to the situation that the Ramban described above, when he wrote regarding the generation prior to the Great Flood,” The dayanim, [judges] whose task it was to do justice, committed open robbery themselves—and there was no one to stop them.” The same is true in our situation.  The very leaders who should be instilling good middos (personal traits) in the hearts of the Jewish people, initiate strife themselves, with no concern whatsoever about the chilul HaShem [desecration of God’s name] that they bring about.  EYES 341-3