Comentario citado sobre Levítico 26:6

for the mouth of the Lord of Hosts has spoken—Now where has He spoken? (Lev. 26:6) “And I will place peace in the land, etc.” [from Mechilta to Exodus 12:25]

A kabbalistic approach to the words: “Herewith I grant you My covenant peace.” G’d assured him of the attribute known as ברית which is identical with the concept of כנסת ישראל. This is a variation of the attribute of Justice. We find this attribute mentioned by our sages who stated that Avraham had a daughter (in explaining the words וה' ברך את אברהם בכל, “the Lord had blessed Avraham in all respects,” (Genesis 24,2) see Baba Batra 16). This is why in our verse the wording is והיתה לו ...ברית, meaning that the covenant with this attribute of Justice will be his. G’d assured Pinchas that the peace He promised would be an adjunct to this covenant. It is similar to Leviticus 26,6 where G’d promises that as a consequence of observance of His commandments ונתתי שלום בארץ, “I will grant peace in the land” [as opposed to peace merely between people. Maybe the author means that the very fact that man has to die, the body to return to earth, is symbolic of a constant state of war between the living and the dead. Ed.].
All of this implies that Pinchas deserved to be granted eternal life. This is the justification of the verse in Maleachi 25, we quoted earlier that “My covenant was with him, the life and the peace.” “Life” is an outgrowth of the attribute of Mercy. This is reflected in the Torah describing Pinchas as קנא לאלו-היו “he was jealous for the sake of his G’d (in the sense of the attribute of Justice). If I understand our author correctly, when Pinchas observed a joining together of bodies which represented opposing philosophies which had no business to be joined together he tried to restore the state of affairs in which matters which belong together are joined together. In the celestial regions צדק ושלום נשקו, “righteousness and peace kissed” (Psalms 85,11), i.e. the emanations of מלכות and the adjoining one ofיסוד are perceived as a natural fit. When they are close together the universe can continue to exist. In our terrestrial part of the universe the continued existence of this world is also dependent on matters that belong together being joined together, not matters or people who have no business to indulge in physical union. Basically, Pinchas tried to restore the world’s (Jewish) equilibrium by his deed. If he was granted “peace” as the reward for his deed this was precisely a case of the reward fitting the merit attained. “Peace”, after all, is joining together, creating harmony.

THAT YE MAKE VOID MY COVENANT. [This means that they desire] that the covenant be completely voided so that they will thus be without Torah, in order to permit themselves openly forbidden sexual intercourse, and every desire which is sweet to their soul.⁹⁵See Proverbs 13:19. By way of the Truth, [the mystic teachings of the Cabala], the verse means that this covenant will be made void and annulled, [this being] the opposite of [the Divine assurance], and I will give peace in the Land.⁷³Verse 6. It is with reference to this that He said, forasmuch as they voided My covenant, although I ruled over them,⁹⁶Jeremiah 31:31. [meaning that] “because they annulled My covenant of peace,⁹⁷Numbers 25:12. I Myself ruled over them.”⁹⁸I.e., the punishment was not done through a messenger.

with the sword With troops. Comp. “And a sword will not pass in your land” (Lev. 26:6).

went forth toward him for he interpreted (Lev. 26:6): “and a sword will not pass through your land” to mean that even peaceful armies passing through the land [to attack other countries] should not pass through your land, but he was unaware of “the sin of the scorners of the generation, who arose to set up [idolatrous symbols] behind the door,” [i.e., he did not know that his generation found but little favor in God’s eyes], as is explained in Tractate Taanith (22b)