Along similar lines, our Sages explain why the punishment of the דּוֹר הַמַּבּוּל - the generation of the Flood, was worse than that which was inflicted upon the דּוֹר הַפְלָגָה - the generation of the Dispersion. It would seem that the sin of the latter group—who sought to build the Tower of Bavel—was more egregious since their objective was to rebel against Hashem.
Chazal clarify that the primary transgression of the generation of the Flood was rampant robbery and violence. As described in איוב (כד ב), they moved boundaries and plundered livestock without remorse. Due to their pervasive immorality, this generation faced total annihilation, leaving no surviving remnant. In contrast, the generation of the Dispersion, despite their ambition to ascend to the heavens and reject Hashem's rule, exhibited unity and love for one another. The Torah states וַיְהִי כָל הָאָרֶץ שָׂפָה אֶחָת וּדְבָרִים אֲחָדִים - The entire earth was of one language, indicating a profound level of communication and collaboration among them. Because of this underlying love and connection, they were not destroyed.
Rabbi Yehuda Hanasi, states that even if the Yidden engaged in idol worship, if they maintain peace among themselves, Hashem may lessen His exactitude over them due to their harmony. This idea is supported by the verse saying חֲבוּר עֲצַבִּים אֶפְרָיִם הַנַּח לוֹ - Ephraim is attached to idols; let him be (הושע ד יז). Despite their transgression of Avodah Zarah, their shalom acts as a shield, mitigating the consequences of their sins.
Conversely, when divisiveness arises between people, the repercussions are dire. The Navi (הושע י ב) says, חָלַק לִבָּם עַתָּה יֶאְשָׁמוּ - Their heart has separated; now they will be punished. This illustrates that when disputes fracture the bonds of unity, Divine wrath is provoked. "You thus learn: Peace is great, and divisiveness is despised" (הָא לָמַדְתָּ: גָּדוֹל הַשָּׁלוֹם, וּשְׂנוּאָה הַמַּחֲלֹקֶת).
(בראשית רבה לח ו)