After the story of the Meraglim (Spies) is over, Parshas Shelach features many mitzvos: korbonos (sacrifices) to atone for avodah zarah (idolatry) performed unintentionally, challah (separation of a special portion from dough, to be given to Kohanim), nesachim and menachos (wine and meal offerings to accompany korbonos), and tzitzis. The incident of the Mekoshesh Eitzim, who violated Shabbos, also appears toward the end of the parshah, right before the mitzvah of tzitzis. How do these topics relate to the earlier part of the parshah?

The link between the Chet Ha-Meraglim (Sin of the Spies) and avodah zarah is extremely clear, for the Meraglim lacked in their emunah (faith), denying the omnipotence of Hashem. This same failure of emunah in Hashem is the basis for all idolatry. So, too, the tale of the Mekoshesh Eitzim is presented near the end of the parshah, for observance of Shabbos testifies to Hashem's creation and mastery over the universe, and desecration of Shabbos is a denial of this truth and displays a basic lacking in emunah.

But 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, similarly do we dedicate to Him a section of each batch of dough.

However, challah is different in a most fundamental way. Terumah is taken from untreated raw produce; once raw produce is piled or introduced into silos, one must separate terumah, before further processing occurs. In contrast, challah is taken from dough (or bread) - i.e. from that which has already been processed quite significantly by the baker. Unlike untreated 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 Hashem'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 Hashem that which seems to be his personal handiwork and master creation. The baker must view his batch as raw untreated produce and recognize that Hashem is the Master of the Universe and is to be credited for all that exists. (In fact, 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 Beshalach, Mann symbolizes emunah; it is thus no coincidence that challah is linked to Mann.)

Nesachim and menachos, too, reflect this theme, for unlike animal korbonos, which are raw nprocessed 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 Hashem is to be thanked and lauded as the Master of the Universe, and human creativity is but a product of the true Creator.

How are tzitzis connected to the Chet ha-Meraglim?

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; such an individual also asserts that he is superior to Hashem, 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 Tractate Chagigah (11b), 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 delving into these impenetrable areas can lead directly to heresy, as man's mind cannot rationalize or grasp the supra-logical concepts which underlie and are beyond the workings of the world.)

In this light may we understand the haftarah. Why of all people did the heroine of the story have to be a zonah (harlot)? I believe that the answer is that a zonah has no sense of commitment or fidelity, and Rachav was no exception. When Rachav commits herself to Yehoshua's messengers through multiple oaths in the name of Hashem, and, according to the Medrash, she later commits her entire being to Hashem via geirus (conversion - and she also commits herself as a wife to Yehoshua, per the Medrash), she subserviates her very essence to Hashem and recognizes His authority over all. This is the epitome of submission to the Divine, elevating oneself from a character of noncommitment (expressed in harlotry) to one of exclusive loyatly and fidelity to Hashem. This is the legacy of our nation, serving to rectify the Meraglim's denial of Hashem's omnipotence and their refusal to commit to His Word. This is the connection of Rachav's story to Parshas Shelach.