Daily Aliya for Pinchas, Revi'i (4th Aliya)

Aliya Summary: G‑d agreed to Tzlophchad's daughters' request. Moshe is then instructed the laws of inheritance. Included in these laws is a daughter's right to her father's estate if he does not leave any sons. G‑d tells Moshe to climb to the top of Mount Abarim from where he would see the Promised Land before he died. Moshe asks G‑d to appoint a worthy individual to succeed him. G‑d instructs Moshe to endow Joshua with some of his spiritual powers and publicly name him as his successor.

When Moshe was shown the land he yearned to enter but was not allowed to, he had a choice. He could have been bitter, or happy that at least his people were finally about to enter the promised land. What was his main concern when he saw the land? That a worthy successor be chosen to lead the Jews into the land. And when G-d told Moshe to lay his hand on Yehoshua (Joshua), his successor, Moshe laid TWO hands, bestowed some of his wisdom and radiance upon Joshua, encouraged him to see all his people as individuals, and to lead by example. True leadership 101: Empowering a successor to succeed.

Daily Aliya for Pinchas, Shlishi (3rd Aliya)

Aliya Summary: As per G‑d's command, the land of Israel was to be divided amongst all those who were counted in the census. The location of each tribe's portion would be determined by lottery. The tribe of Levi is now counted. There were 23,000 Levite males above the age of one month. The daughters of Tzelophchad approached Moshe and stated that their father had died leaving behind only daughters. They requested to receive their father's portion in the land of Israel. Moshe relayed their request to G‑d.


The daughters of Tzelophchad weren't the first active women in Jewish history, but their actions commanded respect because of the underlying desire to be a part of the land distribution, and the Jewish nation. Their argument was logical, respectful and fair. This is yet another example of a maturing people, having learned how not to argue for what they thought was fair, and finally making a point. We're seeing the growth of a nation, in numbers, experience and maturity.

Daily Aliya for Pinchas, Sheni (2nd Aliya)

Aliya Summary: The Israelites are counted, and the totals are given for each of the twelve tribes. The grand total of all the tribes combined is 601,730. The tribe of Levi is not included in this census.

The very first Passuk (verse) says it all about this Aliya. The firstborn for Reuven was Chanoch, from the Chanochi family. The statement seems redundant, but it's really not. Rashi explains that outsiders questioned the Jews' ability to trace their ancestors, claiming that when they were in Egypt no one really knew who the children's fathers were because of immorality that must have occurred (between the Egyptian men and the Jewish women).  G-d response to that was to add his name to every family, adding a "hey" to the beginning and a "yud" to the end, so Chanoch became "Hachanochi", demonstrating that G-d protected the Jews, and specifically the women in Egypt.

Daily Aliya for Pinchas, Rishon (1st Aliya)

General Overview: Pinchas is rewarded for his bravery. A census of the Israelites is taken. The daughters of Tzelophchad successfully argue for a portion in the land of Israel. Joshua is ordained Moses' successor. G‑d relays to Moses the details of all the holiday sacrifices.

Aliya Summary: Last week's reading concluded with Moabite and Midianite women seducing Jewish men and enticing them to idol worship. At that point, Pinchas unilaterally executed a Jewish leader along with the Midianite princess with whom he was cohabiting. This week's reading opens with G‑d praising Pinchas, and rewarding his bravery by granting priesthood to him and his descendants. G‑d then commands the Jews to punish the Midianites by hounding and smiting them. The fulfillment of this command is described in next week's reading. G‑d commands Moses and Elazar the High Priest to conduct a census of all males over the age of twenty.

Daily Aliya for Balak, Shishi (6th Aliya)

Summary: The entire process repeats itself once again, Balak takes Bilaam to another place, hoping that Bilaam can curse the Jews from there. For a third time they build altars and bring offerings, and for a third time, only blessings issue from Bilaam's mouth: "How goodly are your tents, O Jacob, your dwelling places, O Israel! ... G‑d, who has brought them out of Egypt with the strength of His loftiness He shall consume the nations which are his adversaries ... Those who bless [them] shall be blessed, and those who curse [them] shall be cursed." At this point, Balak despairs of accomplishing his goal, and sends Bilaam on his way.

Two important concepts are demonstrated in this Aliya. First, the persistence of these two people to accomplish their goals is admirable, even if their goal itself isn't. Second, whereas when they first started the attempts it was Bilaam building the alters and trying to find a way to curse the Jews, now it is Balak trying different tactics to get it done. The two men strengthen each other's resolve to accomplish their goal, a concept very much a part of Judaism. We focus on community and gatherings, many of the Mitzvot (commandments) focusing on helping each other, and that's what not only makes each of us stronger by being around others, but it makes the collective "us" much greater than the sum of its parts.

Daily Aliya for Balak, Chamishi (5th Aliya)

From Chabad.org: Balak takes Bilaam to another location, hoping that this new venue would be more inauspicious for the Jews. They again build altars and offer sacrifices, and again G‑d dictates blessing for the Jews which Bilaam repeats. "G‑d does not look at evil in Jacob, and has seen no perversity in Israel; the L-rd, his G‑d, is with [Israel], and he has the King's friendship..."

After Balak takes him to a different location, one where there might be weakness (he took him to the spot where Moshe would eventually die), Bilaam explains that he has no choice but to say what G-d tells him to say, and G-d instructed him to bless the Jews again. He then goes on to bless the Jews by saying that G-d does not see evil in Jacob, nor perversity in the Jews. How is this a blessing? It sounds more like a fact. But the blessing is that although we know evil and perversity does exist, G-d overlooks it long enough for us to correct our mistakes, demonstrating His love and friendship (Passuk 21: Rashi).

Daily Aliya for Balak, Revi'i (4th Aliya)

From Chabad.org: Upon Bilaam's instructions, Balak builds seven altars and offers sacrifices to G‑d. G‑d "chances" upon Bilaam, and dictates to him the words he should repeat to Balak and his ministers: "From Aram, Balak the king of Moab has brought me, from the mountains of the east: 'Come, curse Jacob for me and come invoke wrath against Israel.' How can I curse whom G‑d has not cursed, and how can I invoke wrath if the L-rd has not been angered?..." Bilaam then proceeded to shower the Israelites with beautiful blessings and praises. When Balak responds angrily to the blessings, Bilaam reminds him that he can only say that which G‑d tells him to say.

This is the origin of the bait-and-switch! Bilaam was brought in to curse the Jews, and instead praises them, boldly stating that he cannot curse those that have done nothing wrong to deserve curses. What? Did we not read over the last few weeks about how the Jews complained about their situation and wanting to go back to Egypt? This is the ultimate proof that G-d forgives the Jews for their misdeeds, because someone skilled at finding minute faults that would allow curses to take hold couldn't find any faults to do so to the Jews.

Daily Aliya for Balak, Shlishi (3rd Aliya)

From Chabad.org: Bilaam leaves together with the Moabite dignitaries. G‑d sends an angel with a drawn sword to block Bilaam's path. While Bilaam couldn't see the angel, the she-donkey he was riding did, and refused to move onwards, causing Bilaam to strike her. The donkey miraculously speaks, admonishing Bilaam for striking her. Eventually, G‑d "opens Bilaam's eyes," and he sees the angel. A conversation between Bilaam and the angel ensues, wherein Bilaam is chastised for his behavior towards his donkey, and again he is reminded only to say what G‑d dictates to him. After this humbling episode, Bilaam arrives in Moab where he is greeted by Balak.

If G-d gave Bilaam permission to go to Balak, why did He send an angel to stop him, and why was He angry that Bilaam was going (Passuk/Verse 22)? Midrash explains that Bilaam woke up early and saddled the donkey himself (unusual) because he hated the Jews so, and was excited at the possibility of being able to curse them. So even though he hadn't actually cursed the Jews, and even though G-d knew that he ultimately wouldn't, he was still wrong for intending to do something bad, and that's what G-d was angry about. Luckily, though, we don't get punished for improper acts unless we actually commit them.

Daily Aliya for Balak, Sheni (2nd Aliya)

From Chabad.org: Bilaam sent word with Balak's messengers that G‑d doesn't permit him to go with them. So Balak sent more prestigious messengers to Balaam, promising him great riches in return for his services. Once again G‑d appeared to Balaam. This time G‑d allowed Balaam to go -- provided that he only speak the words which G‑d dictates to him.

In this Aliya we see the ups and downs of trying to curse the Jews.On one hand Bilaam was displaying an arrogance that he was unwilling to travel with lowly messengers, and he tells the next set of more important messengers that he needs to receive permission from G-d to curse the Jews, and that he'll ask again. But alas, persistence (on Balak's part) pays off because the second time G-d talks to him in his dream, he grants him permission to travel, although he still doesn't have permission to curse. In his mind, though, Bilaam sees it as a minor victory, and if he persists, there might be others. Such is human nature, especially children and our evil inclinations, to look for minor victories in search of others.

Daily Aliya for Balak, Rishon (1st Aliya)

From Chabad.org: General Overview: In this week's Torah reading, Balak, King Balak of Moab retains the sorcerer Balaam to curse the Jewish people. Instead of curses, only blessings come out of his mouth - including prophecies concerning the Messianic redemption. Moabite women entice some of the Israelites to sin, resulting in a plague amongst the Jews. Pinchas zealously kills two of the high-ranking offenders, and the plague comes to an end.

In the first Aliya, the Israelites have just conquered the Emorites and the Bashanites, the two mighty neighbors of Moab. Balak, king of Moab, worries that his nation would be the Israelites' next victim. He sends messengers to the Land of Midian, to Balaam, a famed non-Jewish prophet and sorcerer, asking him to come and curse the Jews. G‑d appeared to Balaam that night and instructed him not to go to Moab. "You shall not curse the people because they are blessed!"

Daily Aliya for Chukat, Shvi'i (7th Aliya)

From Chabad.org: The Jews approach the land of the Emorites, which lies on the east bank of the Jordan River. They send a message to Sichon, king of the Emorites, asking permission to pass through his land en route to Canaan. Sichon refuses and instead masses his armies and attack the Jews. The Jews are victorious and occupy the Emorite lands. Og, king of Bashan, then attacks the Jews. The Jews are triumphant again; they kill Og and occupy his land too. Now the Jewish nation has reached the bank of the Jordan River, just across from the city of Jericho in the land of Israel.

Sichon was the bully of the region, having wrestled the strategic city of Cheshbon from Moav.  When the Jews neared, though, Sichon inexplicably (unless you realize it's all G-d's work) took every warrior out of the city to go fight the Jews. Apparently he didn't learn the lesson from the previous army that attempted to fight the Jews for no reason. The Jews just wanted to pass through, but instead were forced to fight and win the land. Once they settle in the newly acquired land, Moshe sends spies to Ya'azer, and the spies themselves end up conquering the land (no need for armies or confrontations when you're on a roll). Then they head north to Bashan, and once again the leader comes at the Jews in battle, and once again loses (this time 120-year-old Moshe gets involved the fighting, as the Gemara describes how he lifted an entire mountain and dropped it on the enemy).

I'm not sure what there is to learn from all this fighting, other than sometimes people attack the Jews for no good reason other than maybe feeling threatened, and we have to have faith that we have G-d on our side, looking out for us.

Daily Aliya for Chukat, Shishi (6th Aliya)

From Chabad.org: The Jews journey on, making their way towards the eastern bank of the Jordan River. Encrypted in this Aliya is a great miracle which occurred when the Jews passed through the Arnon valley. Tall cliffs rose from both sides of this narrow valley, and in the clefts of these cliffs the Emorites, armed with arrows and rocks, were waiting to ambush the Jews. Miraculously, the mountains moved towards each other, crushing the Emorite guerrilla forces. This section ends with a song of praise for the well which sustained the Jews throughout their desert stay -- and whose now-bloodied waters made the Jews aware of the great miracle which G‑d wrought on their behalf.

Look how far the Jews have come! Earlier in their tenure in the desert, they complained despite overt miracles, and now they sing the praises of G-d for a miracle they did not even witness (all they saw was their enemies' blood in the streams). Either they all learned from their experiences, or the new generation had a different attitude about what they were experiencing. Either way, they are closer to being ready to enter Israel because of it!

Daily Aliya for Chukat, Chamishi (5th Aliya)

From Chabad.org: The Jews arrive at Mount Hor. At G‑d's command, Moshe, Aaron and Aaron's son, Elazar, go up the mountain. Aaron removes his high priest's vestments and Elazar dons them. Aaron then passes away. The entire nation mourns Aaron's death for thirty days. The Amalekites, disguised as Canaanites, attack the Jews. The Jews pray to G‑d and are victorious in battle. The Jews complain about their food, claiming that they are "disgusted" by the manna. G‑d dispatches serpents into the Israelite encampment, and many Jews die. Moshe prays to G‑d on the Jews' behalf. Following G‑d's instructions, Moshe fashions a copper serpent and places it atop a pole. The bitten Jews would look at this snake and be healed.

And why did they Amalekites disguise themselves as Canaanites? The Midrash explains that they figured that the Jews would pray to G-d to help them defeat these enemy Canaanites, and because they weren't really Canaanites, their prayers wouldn't work. Their mistake was that they only disguised their language, not their clothes, so when the Jews saw them, they weren't sure who they were, and simply asked for help in defeating this enemy (general request), and that worked. This definitely puts prayer in a different perspective, a perspective we could probably use more of these days.

Daily Aliya for Chukat, Revi'i (4th Aliya)

From Chabad.org: Moshe sends messengers to the King of Edom requesting permission to pass through his land (which is south of Canaan) on the way to the Promised Land. Despite Moshe's promises not to cause any harm to the land whilst passing, Edom refuses the Jews passage. The Jews are therefore forced to circumvent the land of Edom, and approach Canaan from the east.

Not only did we ask permission to cross their land, but we offered to pay for whatever we eat or drink (good for the local economy), avoid any fields where our animals might graze, and yet Edom still refused. Not only did they refuse, but they came at us with their entire force, just to make sure we adhere to their orders. Their actions hardly seem logical, unless you consider that they were still bitter over the affairs that happened many years prior, when Esav was "cheated" out of his blessing, and the Jews got it instead. Rather than focusing on the fact that we were cousins, they chose to be guided by their hate, much to their own detriment.

Daily Aliya for Chukat, Shlishi (3rd Aliya)

From Chabad.org: G‑d tells Moshe and Aaron to take a staff and gather the people in front of a certain rock. They should speak to the rock, and it will give forth water. Moshe and Aaron gather everybody, and Moshe strikes the rock and it gives forth water. In the course of this episode they committed a grave error, the conventional explanation being that they struck the rock instead of speaking to it. This caused G‑d to punish Moshe and Aaron, barring them from leading the Jews into Israel.

This is probably the sin that contributed the most to what happened to the Jews. The Egyptian astrologers saw that Moshe will be punished because of something to do with water (this event, where he hit the rock instead of speaking to it), and that's why they decided to throw all Jewish babies into the water, and that's how Moshe was saved, etc. There is so much to learn from what Moshe did wrong, why the punishment fit the crime - this Aliya is dripping with lessons (pun intended).

Daily Aliya for Chukat, Sheni (2nd Aliya)

From Chabad.org: The previously discussed purification process is continued, along with an admonition that the impure individual not enter the Tabernacle or Temple until the purification process is completed. Miriam dies in the fortieth year of the Israelites' sojourn in the desert. With Miriam's death, the waters which flowed from the miraculous "Well of Miriam" dried up. The people complain bitterly about the lack of water.

When Aaron dies the Torah says that he died with a kiss from G-d (as opposed to an angel sent by G-d, and as opposed to a painful death), but when Miriam dies it does not say that. Rashi (and the Medrash) explain that they both died the same exact way, but it wasn't appropriate to describe it that way for a woman. How incredibly sensitive!

Daily Aliya for Chukat, Rishon (1st Aliya)

From Chabad.org: General Overview: This week's Torah reading, Chukat, begins with a discussion regarding the laws of the red heifer. Miriam and Aaron die. When the Jews are in need of water, Moses strikes a rock – despite being commanded to talk to it. Waters stream forth, but Moses is banned from entering Israel. Amalek battles the Israelites and is defeated. Edom and Moab refuse the Israelites passageway to Israel. The Israelites battle Sichon and Og, and are victorious.

The most severe of all ritual impurities is tum'at met, the impurity contracted through contact with a human corpse. This Aliya details the purification process for an individual or object which has contracted this form of impurity. A red heifer is slaughtered and is burned together with a few added ingredients. Water from a stream is added to the ashes. On the third and seventh day after contracting tum'at met, this mixture is sprinkled upon the individual or object. After immersion in a mikvah (ritual pool), the person or object is freed of this impurity.

Daily Aliya for Korach, Shvi'i (7th Aliya)

From Chabad.org: The Levites, too, will not receive a share of the land of Israel. Instead they are entitled to a tenth of all the Israelites' crops--this in return for the Tabernacle and Temple services which they render. Upon receiving this tithe, the Levites must, in turn, separate a tenth of this tithe and give it to the priests.

So the Levites get 10% of everyone's crops, and they must give 10% of that to the priests. This underscores the importance of giving, regardless of how or how much you have. As Rav Dessler explains, giving is what makes us love others, not receiving. The more you "invest" in those around you by giving them love, food, money, attention or respect, the more you grow to appreciate and love them, and the phenomenon grows exponentially from there. But it all starts by giving (this is where I should link you do the Donate page for Lelamed.com, but I won't).

Daily Aliya for Korach, Chamishi (5th Aliya)

From Chabad.org: This Aliya describes the "test of the staffs." G‑d tells Moses to take a staff from each of the twelve tribes, with the name of each tribe's prince written upon their staff. Another staff was taken to represent the tribe of Levi, and Aaron's name was written on that staff. These staffs were placed overnight in the Holy of Holies chamber of the Tabernacle. Next morning they were removed, and miraculously Aaron's staff had budded with almond blossoms and almonds. This was further proof that Aaron was G‑d's choice for High Priest.

Of all the random miracles, ripe almonds growing overnight on a stick with a tribal leader's name on it is pretty high on the list. But since we know nothing in the Torah is random, ripe almonds must represent something more. Rashi helps by saying that almonds are the fastest growing "fruits", and it represents the possibility of immediate reward/punishment by G-d. G-d could have chosen to sprout fruits that normally take longer, but instead left the Israelites with a message of warning for those that question Him, and a lasting message for those that adhere to His word.

Daily Aliya for Korach, Revi'i (4th Aliya)

From Chabad.org: G‑d instructs Moses and Aaron: "Separate yourselves from the community, and I will destroy them in an instant." And indeed, a plague struck the nation, and many thousands were dying. Moses tells Aaron to quickly take a firepan with incense and go into the midst of the congregation and atone for their sin. Aaron does so. He stands "between the living and the dead," and the plague is halted.

Apparently the thought process of Korach and his men contaminated some others, and a plague started to cleanse this evil. But why use the very firepan and incense to atone and stop the plague, when that was the very item used to sin? the Medrash Agaddah explains that the Israelites were slandering and vilifying the incense, saying that it was a deadly poison. G-d's response is to show them that the very incense that was used to sin is the incense that will save them, proving that it was the sin that caused their demise. Same action, different results. And the only difference is the thought process behind them.

Daily Aliya for Korach, Shlishi (3rd Aliya)

From Chabad.org: G‑d is angered by the Jews' association with Korach, and wishes to destroy them. Moses and Aaron pray on the Jews' behalf and the decree is averted. The earth opens up and swallows Korach and his family, and a heavenly fire consumes the rest of the 250 rebels. Moses instructs Aaron's son Elazar to retrieve the frying pans which were used for the incense offering, to flatten them and plate the altar with them--a visible deterrent for any individual who ever wishes to challenge Aaron's priesthood. The next day, the community complains that Moses and Aaron are to be blamed for the deaths of "G‑d's people."

As we reach the crux of the Korach confrontation, we reach about Moshe telling the people that the next morning they will see that everything he's said and done is all G-d's doing and wishes, and the proof will be that Korach and his followers will die an unnatural death. Sure enough, everyone is instructed to keep their distance, and Korach and his gang are swallowed by the ground. Incredibly, the very next day the Jews complain to Moshe that he's killed people of the Lord (6). After all the elaborate explanations and presentation proving that it's G-d behind all this, they still claim that it's Moshe's doing. Yet, the Torah doesn't describe anger or disappointment by either Moshe or G-d. Rather, it lets it go and moves on to describing the heavenly cloud that lowered. An interesting anecdote to complaints following a monumental event. Perhaps human nature was allowed a day to process, to vent, and then move on, as everyone apparently did.

Daily Aliya for Korach, Sheni (2nd Aliya)

From Chabad.org: Moses pleads with G‑d not to accept the incense offering of the rebellious group. Korach spends the night inciting the Jews against Moses, and gathers them all to the entrance of the Tabernacle to witness the grand spectacle. G‑d's glory appears.

Korach's complaint to G-d was that upon leaving Egypt they were promised this land flowing with milk and honey, and they never got it. And now they were told that they'll end up dying in the desert. But had they listened to the right spies, they would have realized that they were actually so close to entering this promised land, and they chose to believe the negative spies, instead of the truthful ones. Yet they were so convinced that they chose correctly that in THEIR mind they were never offered a flowing land. It's scary to think of how the mind will warp reality to make it fit its thoughts, with sometimes total disregard for actual reality. In this case we have the perspective to realize the mistake, and perhaps learn from it.

Daily Aliya for Korach, Rishon (1st Aliya)

From Chabad.org: General Overview: Korach stages a rebellion against Moses, accusing him of a power grab. He and his entourage are swallowed up by the earth. The people protest, and a plague ensues. Of the staffs submitted by all the tribes, only Aaron's blossoms; proving that he is G‑d's chosen. The Israelites are instructed the various presents due to the priests and Levites.

In the first Aliya, Korach, Moses' first cousin, stages a rebellion against Moses and Aaron. Together with a few ringleaders, he gathers 250 men of renown and accuses Moses and Aaron of power hoarding. "The entire congregation is holy, and the L-rd is in their midst. So why do you raise yourselves above the L-rd's assembly?" They took specific issue with the appointment of Aaron as High Priest. Moses proposes that on the following day they all participate in a test which would determine who indeed was worthy of the mantle of High Priest. Everyone would bring an incense offering to the Tabernacle, and G‑d would make known His choice for High Priest. Moses then tries to placate the rebellious group, unsuccessfully attempting to dissuade them from participating in this suicidal test.

Daily Aliya for Shelach, Shvi'i (7th Aliya)

From Chabad.org: We now learn the rules regarding an individual who is guilty of an idolatrous practice -- whether inadvertently or intentionally. A man is found desecrating the Shabbat, and is executed. The last part of this week's reading discusses the commandment of putting tzitzit (fringes) on four-cornered garments. When looking at the fringes we remember all the commandments and refrain from following the temptations of the heart.

 Why is the Mitzvah (commandment) of tzitzit so important that it's mentioned twice a day? Some say that the blue string reminds us of water, which reminds us of heaven, which would remind us of G-d. A bit far fetched, but I guess if we learn to associate all those things, it would work. But tzitzit also represent the possibility of always performing a positive commandment. With every second that we wear the tzitzit we get a mitzvah, plus the added benefit of remembering the others. It possibly represents doing what we can right now, as well as thinking of other good deeds we can do in the future, thereby representing the present and the future in a positive color (blue). Not a bad thing to keep in mind as often as possible...

Daily Aliya for Shelach, Shishi (6th Aliya)

From Chabad.org: The mitzvah of challah is contained in this Aliya: when one kneads dough, a portion must be taken and given to the priest. If the Sanhedrin (rabbinic supreme court) erroneously permits an act of idolatry, and the community acts upon this permission, the Sanhedrin must bring a special sin-offering, detailed in this section.

I wonder if Vegas could place odds on the Rabbinic Supreme Court mistakenly permitting idolatry, what they would be. Nonetheless, with the Jews' magnitude of sins raised to new levels previously in this Parsha, it's no surprise that even this was now a possibility. Contrary to initial perception, this isn't a condemnation, it's stating the real truth that mistakes can and WILL happen, and as long as we understand that the mistakes we make are mistakes and not statements against our beliefs, nothing is beyond forgiveness, even violating one of the ten commandments. This is an important quality to emulate, that of forgiveness of loved ones that have made mistakes, so long as the understanding is there, that it was in fact a mistake, and not a new reality.

Daily Aliya for Shelach, Chamishi (5th Aliya)

From Chabad.org: This Aliya continues with the rules of the sacrifice accompaniments -- detailing the quantities of wine, flour and oil to be brought with various species of livestock.

 In previous Aliyot we've angered G-d, been punished, and now we're finding out how G-d likes His sacrifices, so that we may appease him, presumably. Then the Passuk says that converts should be treated like anyone else, which would otherwise seem superfluous and out of place, but in the context of the Parsha it actually makes more sense. A convert wasn't part of the nation when we angered G-d, and some might wonder if the sacrifices apply to them. The Aliya dispels that notion. Sacrifices (animal, money or behavioral) are ways to get closer to G-d, regardless of one's past.

Daily Aliya for Shelach, Revi'i (4th Aliya)

From Chabad.org: The details of the punishment are now revealed. The Israelites will wander in the desert for forty years. During that time, all males over the age of twenty -- with the exception of Joshua and Caleb -- would perish. The next generation would enter the Promised Land. The ten scouts who brought back the frightful report died immediately. When the Jews were informed of G‑d's decision, they lamented and grieved. A group of people awoke the next day and decide to "go it alone," and enter the Land of Israel -- this despite Moses' warning that their plan would not succeed for it was not sanctioned by G‑d. This group is cut down and massacred by the Amalekites and Canaanites.

What bothered G-d the most about the spies' report and subsequent Israelites' fear was the lack of trust they had in Him after all he's done. G-d felt that they alienated Him, abandoned Him, which is why it was only appropriate that they then became unworthy of the Land of Israel. In fact, the Midrash equates this mistrust to the sin of the Golden Calf, and G-d waited until this happened before finally punishing those between 20 and 60, not allowing them into His land. If there's any good news in this Aliya, is that after these events the nation "mourned greatly", presumably realizing their mistaken in not trusting in G-d and/or appreciating what they had (Passuk 39). Better late than never, I guess.

Daily Aliya for Shelach, Shlishi (3rd Aliya)

From Chabad.org: The Jewish people rejected the pleas of Joshua and Caleb, and decided to stone them. G‑d intervened, His glory appearing over the Tabernacle. G‑d informs Moshe of His decision to instantaneously wipe out the Israelites in a massive plague due to their persistent lack of faith. Moshe successfully invoked G‑d's mercy and pointed out that this mass execution will cause a mammoth desecration of G‑d's name. "People will assume that G‑d lacked the power to defeat the Canaanites in battle, so He instead slaughtered His people," Moses argued. Although G‑d agreed not to immediately wipe out the Israelites, that generation would not enter the Land. G‑d instructs the Jews to reverse course, and to head back to the desert.

So Moshe and G-d take turns giving up on the Israelites. This time Moshe saves the day with his quick thinking arguments. It's always amazing when Moshe is able to hold sway with G-d, appeasing Him with logic that He undoubtedly already knew. It must be that there was a benefit to 1) manually going through the arguments, and 2) recording those arguments for us to learn from. It could be similar to the concept of Vidui, or verbally admitting one's sins. There's a benefit to arguing for what you believe in!

Daily Aliya for Shelach, Sheni (2nd Aliya)

From Chabad.org: The scouts spent forty days reconnoitering the land. They returned to the Israelite encampment with specimens of Canaan's produce, and with an ominous report. They conceded that the land flowed with milk and honey, but they warned that its population was mighty and the cities well fortified and impossible to conquer. Only Caleb and Joshua, the scouts representing the tribes of Judah and Ephraim, dissented. They argued that the land was magnificent, and there was no reason for concern because G‑d could surely bring the Israelites victory in battle. The Jewish people spent that entire night wailing, expressing their preference to return to Egypt rather than be defeated in battle by the Canaanites.

This was the ultimate test of the glass half empty/half full. While most of the spies saw negatives, the righteous ones saw those very same things as positive. For the tribal leaders to falter so mightily is staggering, but what made matters worse is that the Israelites believed the negative and ignored the truth. Is it because they trusted their leaders, and most of those leaders lead them toward the half empty side? Or was there something much worse causing all this dissension? The punishment leads one to think the latter is true.

Daily Aliya for Shelach, Rishon (1st Aliya)

From Chabad.org: General Overview: Moses sends scouts to Canaan and all of them -- except Joshua and Caleb -- bring back frightening reports. The people react fearfully and rebelliously. G‑d decrees a forty year delay until the Israelites will enter Canaan, during which time all males between the ages of twenty and sixty will perish. Many Israelites then attempt to unilaterally proceed to Canaan, but are cut down by the Canaanites. Various laws are discussed: libations, giving part of the dough ("challah") to a Kohain (Priest), certain sin sacrifices, and the mitzvah of tzitzit. A Jew is found desecrating the Shabbat and is executed.

G‑d allows Moses to send scouts to reconnoiter the land of Canaan in preparation for their anticipated invasion of the land. One member of every tribe -- with the exception of the tribe of Levi -- was chosen for this task. Moses instructed the scouts to bring back a report regarding the nature of the land; its strengths and weaknesses. He also instructed them to bring back samples of the land's produce.