Քենաշ բեն Էազար բեն Ահրոն Հաբոհեն հեշիբ ատ համատի մեալ բենեյ Յիշրաել բեկանաո ատ կինատի բետոկամ յլո ատ բենեյ Յիշրաել բեկանատի լեկա ամար հինենի նոտեն լո ատ բերիտի շալոմ (բմդբր իհ, իա-իբ). "Pinchas, the son of Elazar, the son of Aaron Hakohen, He turned My wrath away from the Children of Israel, when he was zealous with My zealotry in their midst" (25:11). A perplexing question is asked to explain the reason for tracing the of Pinchas here by this story? Another interesting point to understand, What the Midrash says (Bamidbar Rabbah 21:1): "Pinchas, the son of Elazar, the son of Aaron Hakohen—Hashem said: 'By right, he should take his reward.'" Why precisely was he given this reward of peace? These difficulties can be brought to light with the insight of the Great tzaddik Harav Tzvi Elimelech Shapiro author of Sefer Bnei Yissaschar, in his Sefer Igra Dekala.
He says that it can be explaind via a statement made by Chazal (Gemarra Berachos 5a): "A person should always drive out the Good Inclination against the Evil Inclination". լեօլամ յարգիզ ադամ յետղեր տոբ ալ յետղեր հարա շենեամար րիգզու ուալ տեիետաու ամրու բելաբաբեիիմ ալ միշկաբեկեմ ուդոմու շելա (տհիլիմ դ, հ). The word yargiz comes from the root for "anger" or "agitation." It means you should not passively ignore temptation or let your negative urges control you. You must actively confront, agitate, and wage war against your evil inclination using your good inclination. This means that you shall overcome your Yetzer Hara: It is no wonder when a person performs a commandment that is not contrary to his natural tendency. For this he is not overcoming anything. This is his way of life. However, when a person does something that opposes his nature out of love for Hashem, this is what defines him as a true "Servant of Hashem."
This is the meaning of what our Sages said on the verse, "Then you shall return and discern between the righteous and the evil, and him who serves Hashem and him who serves Him not" (Malachi 3:18)—namely, that "one who reviews his study one hundred times cannot be compared to one who reviews it one hundred and one times" (Gemarra Chagigah 9b). The Alter Rebbe of Lubavitch, author of the Tanya explains this in (Likkutei Amarim, Chapter 15) by noting that since their standard practice was to study every chapter one hundred times, doing so became a natural habit. Therefore, one is not yet considered a "servant of Hashem" through this alone. However, that single extra, one-hundred-and-first time—which goes against habit and nature—is what earns one the title of a "servant of Hashem."
Now we take a look at Pinchas: He is the son of Elazar, the son of Aaron Hakohen. They were all men of kindness, chesed, who pursued peace, as their character trait was that of loving-kindness. Surely, Pinchas’s inborn nature was to avoid anger and wrath, and to be a pursuer of peace. Yet, he overrode his deep-rooted nature to execute such retribution with tremendous fervor, solely out of love for Hashem. Now we understand the reason for laying out the lineage of Pinchas in this situation. Therefore, it was certainly fitting that he receive his reward measure-for-measure: բերիտի շալոմ "A covenant of peace" (25:12). Because he overturned his natural habit of pursuing peace and instead engaged in strife with all of Israel by zealously executing Zimri, Hashem turned away His wrath and rewarded him with peace. This is the explanation of the Midrash 'By right', he should take his reward.'"
Another point adds the Igra Dekala: Sometimes a person is among people who make fun him for his service to Hashem, and he must embolden his face so as not to be deterred. This happens when a person stands among great, righteous, people and feels ashamed to perform acts of piety in front of them. "Pinchas, the son of Elazar." who was greater than him, and Pinchas was obligated to honor him. he also had lineage to Aaron, Naturally, Pinchas should have felt ashamed to act so boldly in his father's presence. Yet, the Posuk says: "He turned My wrath away from the Children of Israel." which refers to act without shame. The Shevatim mocked him, saying, "Have you seen this son of Puti, Yitro.." (Sanhedrin 82b). Yet, despite both factors, "He was zealous with My zealotry in their midst բետոկամ." The word բետոկամ does not just refer to the Children of Israel mentioned earlier, but to everyone present—meaning he stood up to be zealous in the midst of Elazar, Aaron Hakohen, and the Children of Israel combined. Because the word բետոկամ encompasses everyone and not just the nation, when the Posuk concludes, "so that I did not destroy..." it had to explicitly specify "the Children of Israel," to clarify that the threat of destruction applied only to the people of Israel. For accomplishing of two great feats, Pinchas earned his great reward.
