לכן אמור הנני נותן לו את בריתי שלום. נודע מה שכתב בזוהר (אחרי דנ"ז ע"ב) ובכתבים בליקוטי תורה פ' ויקרא כי נדב ואביהו אינון תרי פלגי גופא דלכך נטל פינחס נשמת שניהם שהם נחשבין לאחד כמו שכתב בזוהר יעו"ש, וזהו שנאמר הנני נותן לו את בריתי שלום וכו', כי נודע על פי ששמעתי מרבותי כי המחבר שני דברים יחד נקרא שלום, ולכך נקרא היסוד שלם כו', ומבשרי אחזה אלהי (איוב י״ט:כ״ו) וגם כן כשיש פירוד בין אנשים, זה האדם המחברן נקרא רודף שלום, וסיבת חטא נדב ואביהו שלא נטלו עצה זה מזה שנאמר ויקחו איש מחתתו שלא היה שלום ביניהם, ופינחס שתיקן זה וניתתקן על ידי שניתן לו ברית שלום לחברן בחינת נשמת נדב ואביהו לחד גופא וכו': (תוי"י פ' אחרי דצ"ו ע"ד).
Therefore say: Behold, I give him My covenant of peace. (Number 25:12)
According to the Zohar and Likutey Torah, Nadav and Avihu were “two halves of a body.”1See Zohar 3:57b; Likutey Torah, parashas Vayikra, by the Arizal. Nadav and Avihu never married, thus the Zohar considers each as only half a person. When Pinchas smote Zimri and Kosbi during their illicit act, the souls of Nadav and Avihu united with his own. Therefore, Pinchas took both their souls, so that they are considered as one. Thus, it is written: “Behold, I give him My covenant of peace,” for when two things are united, it is called peace. Thus, Yesod is called Peace, etc.,2Yesod is the ninth Sefirah, from Keter down, and serves to unite the upper Sefiros with the tenth Sefirah of Malchus. Thus, it is called “Peace.” and “From my flesh, I will behold G‑d.”3Job 19:26. Chasidic writings cite this verse often, to support the idea that the physical, emotional and mental constituents of a human being parallel and reflect the workings of the supernal Sefiros, through which G‑d directs the world. The Sefirah of Yesod corresponds to the male member, which is the organ of union. Yesod also corresponds to the Tzaddik, whose consciousness unites heaven and earth. Likewise, when there is division among people, the one who can unite them is called “a pursuer of peace.” The reason Nadav and Avihu sinned was because they did not ask each other’s advice [before entering the Holy of Holies], as it says: “And Nadav and Avihu, the sons of Aaron, each took his censer. . .” (Leviticus 10:1).4I.e. each one took it alone, without consulting the other. There was no peace between them. But Pinchas rectified this when he was given the covenant of peace, in order to unite the souls of Nadav and Avihu in one body. Toldos Yaakov Yosef, Acharei, p. 96d
לכן אמור הנני נותן לו את בריתי שלום. נודע מה שכתב בזוהר (אחרי דנ"ז ע"ב) ובכתבים בליקוטי תורה פ' ויקרא כי נדב ואביהו אינון תרי פלגי גופא דלכך נטל פינחס נשמת שניהם שהם נחשבין לאחד כמו שכתב בזוהר יעו"ש, וזהו שנאמר הנני נותן לו את בריתי שלום וכו', כי נודע על פי ששמעתי מרבותי כי המחבר שני דברים יחד נקרא שלום, ולכך נקרא היסוד שלם כו', ומבשרי אחזה אלהי (איוב י״ט:כ״ו) וגם כן כשיש פירוד בין אנשים, זה האדם המחברן נקרא רודף שלום, וסיבת חטא נדב ואביהו שלא נטלו עצה זה מזה שנאמר ויקחו איש מחתתו שלא היה שלום ביניהם, ופינחס שתיקן זה וניתתקן על ידי שניתן לו ברית שלום לחברן בחינת נשמת נדב ואביהו לחד גופא וכו':
(תוי"י פ' אחרי דצ"ו ע"ד).
Therefore say: Behold, I give him My covenant of peace. (Number 25:12)
According to the Zohar and Likutey Torah, Nadav and Avihu were “two halves of a body.”1See Zohar 3:57b; Likutey Torah, parashas Vayikra, by the Arizal. Nadav and Avihu never married, thus the Zohar considers each as only half a person. When Pinchas smote Zimri and Kosbi during their illicit act, the souls of Nadav and Avihu united with his own. Therefore, Pinchas took both their souls, so that they are considered as one. Thus, it is written: “Behold, I give him My covenant of peace,” for when two things are united, it is called peace. Thus, Yesod is called Peace, etc.,2Yesod is the ninth Sefirah, from Keter down, and serves to unite the upper Sefiros with the tenth Sefirah of Malchus. Thus, it is called “Peace.” and “From my flesh, I will behold G‑d.”3Job 19:26. Chasidic writings cite this verse often, to support the idea that the physical, emotional and mental constituents of a human being parallel and reflect the workings of the supernal Sefiros, through which G‑d directs the world. The Sefirah of Yesod corresponds to the male member, which is the organ of union. Yesod also corresponds to the Tzaddik, whose consciousness unites heaven and earth.
Likewise, when there is division among people, the one who can unite them is called “a pursuer of peace.” The reason Nadav and Avihu sinned was because they did not ask each other’s advice [before entering the Holy of Holies], as it says: “And Nadav and Avihu, the sons of Aaron, each took his censer. . .” (Leviticus 10:1).4I.e. each one took it alone, without consulting the other. There was no peace between them. But Pinchas rectified this when he was given the covenant of peace, in order to unite the souls of Nadav and Avihu in one body.
Toldos Yaakov Yosef, Acharei, p. 96d