Rav says: On, son of Peleth, did not repent on his own; rather, his wife saved him. She said to him: What is the difference to you? If this Master, Moses, is the great one, you are the student. And if this Master, Korach, is the great one, you are the student. Why are you involving yourself in this matter? (Sanhedrin 109b)

In 1988 during a Knesset election, arguments arose between Hareidi factions over voting booths whose votes were nullified due to alleged fraud. I witnessed two people arguing about who was responsible for a specific invalidated voting booth. I asked the first, “How do you know what happened?” He replied, “So and so told me.” I asked the second person the same question, and he said that someone else had told him. I looked at both of them and said, “You’re at each other’s throats arguing about something that neither of you can confirm!”

This pattern often emerges during conflicts. Like the Hatfields and the McCoys, they and their future generations align with their group and defend it, not based on evidence, but rather out of loyalty to their family.

Chaim Leib Halevi Shmuelevitz (1902-1979) in discussing the argument between Korach and Moshe Rabbeinu, urges us to consider what fueled the conflict, and how it was resolved. We can then learn from the story how to implement these ideas ourselves. Chazal explain that On ben Peles was saved by his wife’s wisdom. She asked him, “What will you gain? No matter who wins, your position remains unchanged.”  This prompted him to reevaluate the situation and recognize that Moshe was right, and Korach was wrong.

Before engaging in a dispute, especially when involvement is questionable, one should evaluate the motives of those involved. Korach was not looking to bring honor to Heaven, rather, he sought personal honor. To avoid getting entangled in an argument one must evaluate the entire picture, and the intentions driving the people involved, before coming to a conclusion. The key is to stop and reflect.

Reb Moshe Shapiro, citing the Maharal, notes that Chazal teach that Moshiach will come in the merit of those who attribute a devar Torah to the author. This will increase the honor of Heaven. One who claims credit for another’s devar Torah, will definitely not give credit to Hashem for bringing Moshiach! However, one who does give credit to the originator of a thought will also give credit to Hashem, hastening Moshiach’s arrival.

Consider: If Moshiach were to come today, who would take the credit for it? Some may point to the originator of “Make America Great Again” as the one who brought the redemption. Or the Prime Minister who says, “we are achieving our end goals.” Or it might even be Khomeni, who can claim he caused Klal Yisrael to repent – just as Haman did! But Chazal emphasize that everything is orchestrated by Hashem, and if we follow Hashem’s will, then we will truly be bringing the ultimate redemption, speedily in our days.

Similarly, in reference to the disagreement of Korach and his assembly, one of the 13 principles of faith is that we believe Moshe is the agent of Hashem. Once we move beyond our self-interest, and focus on the truth, it becomes clear that Moshe Rabbeinu was right.

So too in our lives, our recognition of Hashem’s role in everything enables us to speedily bring the redemption.