The Medrash (Bamidbar Rabbah 18:2) understands the opening phrase of Parshas Korach, "Vayikach Korach" as not only to mean take or separate, but rather to persuade.
In Bereishis (2:15) where Hashem "takes" Adam and places him in Gan Eden, Rashi understands the He persusades Adam to enter the garden. Adam, a man who was created outside of Gan Eden resists change until Hashem convinces him. Similarly when Sarai "takes" Hagar as a wife for Avraham (Bereishis 16:3), Rashi again informs us that Sarai has convinced her maidservant, who was clearly afraid of becoming Avraham's wife, of the great privilege and opportunity that the position would afford. Finally, when Avraham "takes" Yishmael (Bereishis 17:23) to be circumcised, the Ohr HaChaim understands the phrase to mean that Avraham convinced him to undergo the significant operation. In Parshas Korach, Korach also "takes", i.e. persuades, many individuals to rebel against the establishment and leadership of Moshe and Aaron.
What was it that Korach used to draw the 250, "Leaders of the Assembly, those summoned for meeting, men of renown?" The Gemora (Sotah 13b) commenting on the phrase, "Rav lachem benei levi," (Bamidbar 16:7)- It is too much for you what you are asking- states that as Moshe responds to Korach's group "rav lachem" Hashem says to Moshe, "Rav lach." Moshe, we know, wanted more mitzvos to fulfill, which is why he yearned to enter Eretz Yisroel. Similarly, those who joined Korach wanted an even closer personal relationship with Hashem. The Eben Ezra maintains that this position was in reaction to the loss of sanctity and privilege that was taken from the Bechorim - first born of all the tribes- and given to the Leviim. That these 250 men wanted more spirituality may be seen by the fact that whereas the korban offering of a wicked person is rejected, "Zevach reshaim toevah" - the sacrifice of the wicked is an abomination- (Proverbs 21:27), here the 250 pans used for offering the ketores - incense- was treated with sanctity and used as a cover for the mizbeach.
Why then did Korach and his group fail? The answer we are taught in the medrash is that Korach was motivated and prompted by jealousy. Feeling personally slighted by the fact that his cousin, the son of his uncle Uziel, was chosen as the head of the head of the family of Kehas , when Korach believed himself to be the more eligible and natural candidate, led Korach to rebel. However, once Korach's motivation was for personal gain and honor, though cloaked in a quest for holiness, his mission could not succeed.
The very significant lesson that emerges from the Korach story is that one must examine his mitzvos. The Gemora (Eruvin 13b) teaches that for two and a half years the schools of Shammai and Hillel disputed and finally concluded, "it were better for man not ot have been created, but now that he has been created, let him be yifashfaish b'maasav (investigate his deeds) and yimashmaish b'maasav (examine his deeds)". In Chapter three of Mesilas Yesharim Rav Moshe Chaim Luzatto zt"l explaisn the former, yifashfaish, to be to investigate one's wrongdoings and transgressions, and the latter, yimashmaish, to scrutinize one's mitzvos and good deeds to make sure they are as perfect and wholesome as possible without personal negias (agendas).
It is interesting to note that the Gemora (Sukah 49b) understands the passage in Micha (6:8) which states, "What Hashem seeks from you: only you performance of justice, the love of kindness, and walking humbly with G-d" to refer to one's conduct at a funeral and wedding. Both the one eulogizing the dead and making merry before the chosson and kallah (groom and bride) need to be cautioned that their motives must be pure, and personal attention not be a conscious aspect of the performance of the mitzvah.
One has to scrutinize one's mitzvos - they are good, but are they good enough? The Medrash Rus Rabba notes that the Torah (Bereishis 37:22) informs us of Reuven's positive motivation for suggesting that Yosef be thrown into the pit, i.e., that Reuven was "intending to rescue him from their hand, to return him to his father". Had Reuven known that scripture would record this incident, he would have personally carried Yosef on his back in order to return him to Yaakov. Had Aaron known that the Torah would record his selfless acceptance of his brother Moshe's position of leadership, instead of "Behold he is going out to meet you," (Shmos 4:14) he would have orchestrated a brass band. And, had Boaz only known that his lunch of bread dipped in vinegar would be inscribed in Megillas Rus he would have served a steak dinner. All of the above were involved with mitzvos, but there is room for improvement.
Finally, just as "mitzvos require kavannah" - intent and awareness - is understood in the realm of mitzvos between man and Hashem, such as prayer, lulav or shofar, (as recorded in Shulchan Aruch Orach Chaim, Ch. 60:4), similarly, in performing a mitzva towards another man, prior to the action one should focus on the fact that they are about to perform a mitzva. The Rav miBartenura, in his opening commentary to Avos, asks why it is that Pirkei Avos begins with "Moshe received the Torah at Sinai and transmitted it to Johua." He explains that lest one think that only the legal aspects of Torah are Divine, but the character ethics and morals of the Jew are human in origin, Avos teaches us that nichum aveilim is not simply a social obligation known as a "shiva call," and bikkur cholim is not only a good thing to do. Prior to entering a shiva house or hospital, we should say to ourselves, "I am about to perform a mitzva." Every morning Jews recite, "we are fortunate (ashreinu), how good is our position, how pleasant is our lot." Things are good, let us make them better! We are surrounded by mitzvos, and Parshas Korach beckons our scrutiny thereof.