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.