Regarding Balak, (we will get back to Pinchas in a moment,) the Gemara AZ 4a-b:
So Bilaam knew that one moment in the day when Hashem is "zo'eim," and he intended to curse us at that moment, by quickly saying "kaleim."
The Gemara continues
It was a great neis that Hashem did not do what He does every other day. Hashem was not zo'eim as long as Bilaam posed a threat.
What is that moment of anger, of danger?
I heard the first part of what follows in the name of the Arizal.
(The person that said it prefaced it by saying that it is famous, and very bavust. I never heard it, and so far, I haven't found anyone that knew it, so it must be one of those "famous" vorts that nobody but the speaker ever heard.)
Because the רבש"ע recreates the world every day, as Chazal say that Hashem is מחדש בטובו בכל יום מעשה בראשית, the re-creation involves the same initial process as the first creation did.
Rashi on the first passuk in Breishis says
To protect Klal Yisrael, the רבש"ע eliminated that moment from the daily re-creation.
The AriZal says that this moment of Din is perceived by all spiritual beings, including our Neshamos. It is that moment of Din that strengthens our Yiras Shamayim.
With this in mind, said the person I'm quoting, we can answer many questions that bother us.
How can it be that after two hundred and ten years of absolute chastity in Mitzrayim, with one minor exception, suddenly, after Yetzias Mitzrayim and Mattan Torah some Jews started not only chasing shiksas, but making utter fools of themselves with Peor while they chased them.
The answer is that Hashem had suspended that moment of din. As a result, our yiras shamayim was attenuated, and we found ourselves unprotected from the power of a yetzer hara that only two years ago would have been unthinkable, and they succumbed to the seduction of the Bnos Moav.
What does בקנאו את קנאתי mean? It seems that the proper formulation would simply be בקנאו לאלוקיו. Pinchas was a kana'i, certainly, but what is the meaning of קנאתי, My kin'ah? The answer is that the yiras shamayim that Hashem had regularly infused into the briah was missing, and it was Pinchas' act that reinstated the darga of Yiras Shamayim that had been lost. Hashem's Kinah needed replacement, and Pinchas was the one to replace it.
The word chilisi sounds familiar. It is a form of the word "Kaleim" that Bilaam intended to use. The reason Hashem had not been Zo'eim was "ולא כיליתי", in order to prevent Bilaam from exploiting that moment to say "כלם"
ת"ר אל זועם בכל יום. וכמה זעמו? רגע. וכמה רגע? אחת מחמש ריבוא ושלשת אלפים ושמונה מאות וארבעים ושמנה בשעה זו היא רגע. ואין כל בריה יכולה לכוין אותה רגע, חוץ מבלעם הרשע, דכתיב ביה (במדבר כד, טז) ויודע דעת עליון.
אפשר דעת בהמתו לא הוה ידע דעת עליון מי הוה ידע? ...... אלא... שהיה יודע לכוין אותה שעה שהקב"ה כועס בה.
So Bilaam knew that one moment in the day when Hashem is "zo'eim," and he intended to curse us at that moment, by quickly saying "kaleim."
The Gemara continues
והיינו דקאמר להו נביא (מיכה ו, ה) עמי זכר נא מה יעץ בלק מלך מואב ומה ענה אותו בלעם בן בעור מן השטים ועד הגלגל למען דעת צדקות ה' א"ר אלעזר אמר להן הקב"ה לישראל עמי ראו כמה צדקות עשיתי עמכם שלא כעסתי עליכם כל אותן הימים שאם כעסתי עליכם לא נשתייר מעובדי כוכבים משונאיהם של ישראל שריד ופליט והיינו דקאמר ליה בלעם לבלק (במדבר כג, ח) מה אקב לא קבה אל ומה אזעם לא זעם ה'וכמה זעמו רגע וכמה רגע אמר אמימר ואיתימא רבינא רגע כמימריה ומנלן דרגע הוה ריתחיה דכתיב (תהלים ל, ו) כי רגע באפו חיים ברצונו ואיבעית אימא מהכא (ישעיהו כו, כ) חבי כמעט רגע עד יעבור זעם
What is that moment of anger, of danger?
I heard the first part of what follows in the name of the Arizal.
(The person that said it prefaced it by saying that it is famous, and very bavust. I never heard it, and so far, I haven't found anyone that knew it, so it must be one of those "famous" vorts that nobody but the speaker ever heard.)
Because the רבש"ע recreates the world every day, as Chazal say that Hashem is מחדש בטובו בכל יום מעשה בראשית, the re-creation involves the same initial process as the first creation did.
Rashi on the first passuk in Breishis says
"בָּרָא אֱלֹהִים" – ולא אמר "בָּרָא ה'". שבתחילה עלה במחשבה לברואתו במידת הדין; ראה שאין העולם מתקיים, הקדים מידת רחמים ושיתפה למידת הדין. היינו דכתיב (להלן ב ד): "בְּיוֹם עֲשׂוֹת ה' אֱלֹהִים אֶרֶץ וְשָׁמָיִם".
Since the initial briyah was intended to be with Middas HaDin, the re-creation involves a split second of din, followed by the admixture of Rachamim. That moment of דין is the moment of זעם. To protect Klal Yisrael, the רבש"ע eliminated that moment from the daily re-creation.
The AriZal says that this moment of Din is perceived by all spiritual beings, including our Neshamos. It is that moment of Din that strengthens our Yiras Shamayim.
With this in mind, said the person I'm quoting, we can answer many questions that bother us.
How can it be that after two hundred and ten years of absolute chastity in Mitzrayim, with one minor exception, suddenly, after Yetzias Mitzrayim and Mattan Torah some Jews started not only chasing shiksas, but making utter fools of themselves with Peor while they chased them.
The answer is that Hashem had suspended that moment of din. As a result, our yiras shamayim was attenuated, and we found ourselves unprotected from the power of a yetzer hara that only two years ago would have been unthinkable, and they succumbed to the seduction of the Bnos Moav.
What does בקנאו את קנאתי mean? It seems that the proper formulation would simply be בקנאו לאלוקיו. Pinchas was a kana'i, certainly, but what is the meaning of קנאתי, My kin'ah? The answer is that the yiras shamayim that Hashem had regularly infused into the briah was missing, and it was Pinchas' act that reinstated the darga of Yiras Shamayim that had been lost. Hashem's Kinah needed replacement, and Pinchas was the one to replace it.
The word chilisi sounds familiar. It is a form of the word "Kaleim" that Bilaam intended to use. The reason Hashem had not been Zo'eim was "ולא כיליתי", in order to prevent Bilaam from exploiting that moment to say "כלם"
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