Parshat Shelach
Rabbi Avrohom Gordimer

After the story of the Meraglim (Spies) is over, the parshah features many mitzvos. The themes of these mitzvos are avodah zarah (idolatry), challah (separation of special, holy portion from dough), nesachim and menachos (wine and meal offerings to accompany korbonos - sacrifices) and tzitzis. How do these mitzvos relate to the overall topic of the parshah?

The link between the Sin of the Spies and avodah zarah is extremely clear, for the Meraglim lacked in their emunah (faith), denying the omnipotence of God. This same failure in emunah in Hashem is the basis for all idolatry. (So, too, the tale of the Mekoshesh Etzim, who violated Shabbos, is presented near the end of the parshah, for observance of Shabbos testifies to God's creation and mastery over the universe, and desecration of Shabbos is a denial of this truth and displays a basic lacking in emunah.) How do nesachim, challah and tzitzis fit into the picture?

The Torah refers to challah as a form of terumah (15:19-21). This means that just like we dedicate the first portion of produce as terumah to Hashem, so, too, we dedicate to Him a section of each batch of dough.

However, challah is different in most fundamental way. Terumah is taken from raw produce; once produce is piled or introduced into silos, one must separate terumah. Challah is taken from dough (or bread) - i.e. from that which has already been processed quite significantly by the baker. Unlike raw produce which is used for terumah, dough or bread which is used for challah is the handiwork of the baker; it is his personal creation and pride.

This is precisely the connection to the parshah, for the Meraglim believed that the land would not be theirs due to their personal inability to fight its inhabitants and their weaknesses which would preclude successful conquest. The Meraglim felt that success depended on their own, human strengths, and they denied God's real control over all and His ability to fight for His people. They thought that all was in their personal control. Challah teaches us the opposite, for the baker must separate and dedicate to God that which seems to be the baker's personal handiwork and master creation. The baker must treat his batch as raw produce and recognize that Hashem is the master of the universe and is to be credited for all that is. (Rashi [ibid. v. 20] explains that the amount of dough which requires the separation of challah is an omer, and that this measurement is derived from the mann (manna) which was eaten in the desert. As explained on Parshas B'shalach, mann symbolizes emunah; it is this no "coincidence" that challah is linked to mann.)

The nesachim and menachos, too, reflect this theme, for - unlike animal korbonos, which are raw, unprocessed meat - nesachim and menachos are finished delicacies which require great human skill and expertise. Their use for avodas Hashem (divine service) displays a recognition that God is to be thanked and lauded as the master of the universe, and human creativity is but a creation of the true Creator.

At first thought, tzitzis are unquestionably connected to the Chet ha-Meraglim, for tzitzis remind us of Hashem's omniscience. However, an additional component should be noted.

Chazal explain that tzitzis should encourage us to focus on Hashem and not go astray after false ideologies. If we think about it, one who strays into the realm of heresy not only entertains forbidden ideas and rejects the core of our belief (which is bad enough!); such an individual also asserts that he is better than God, as he maintains that the ideas he has chosen to adopt are more reasonable than those found in the Torah. In other words, a heretic is under the impression that his own intellect is superior to divine wisdom. This is akin to the Meraglim, who relied upon their own, human reasoning and capabilities rather than trusting in Hashem. (See the beginning of Tractate Chagigah, where it is elaborated that the human intellect cannot fathom and digest many of the mysteries of the universe, as such concepts are beyond the scope of reasoning and comprehension with which people's minds were created. The Talmud states that such endeavors lead directly to heresy, as man's mind cannot rationalize the super-logical concepts which belie the workings of the world.)

In this light may we understand the haftarah. It was asked why - of all people - the heroine of the story had to be a zonah (prostitute). I believe that the answer is that a zonah has no sense of commitment or fidelity to any man, and Rachav was no exception. When Rachav commits herself to Yehoshua's messengers through multiple oaths in the name of God (and later commits herself to Hashem via gerus [conversion] and commits herself as a wife to Yehoshua [all according to the Medrash]), she is subserviating her very being to Hashem and recognizing His authority over all. This is the most extreme case of such submission, and it is the legacy of our nation, serving to rectify the wrongs of the Meraglim's refusal to recognize Hashem's omnipotence. This is the true connection of Rachav's story to Parshas Shlach.

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