The Torah selection of Shelah Lecha narrates the episode of the twelve spies sent by Moses to investigate the Promised Land. Each of the twelve tribes sent one spy. The spies were to examine the nature of the land and the possibility of the Israelite conquest.

The spies arrive in the Land of Canaan at the time of the grape harvest. They come to the Valley of Eshkol outside the city of Hebron. The portrait of two spies lifting a huge cluster of grapes on poles is the symbol of Israeli tourism today.

The spies report that the land is indeed "flowing with milk and honey". However, its conquest will be impossible because the native inhabitants of Canaan are powerful giants. The spies share their feeling that they were "like grasshoppers" in the eyes of the indigenous peoples.

Only Joshua and Caleb report that Israel is capable of vanquishing the natives of the land. These two spies retort that G-d will assist the people in the conquest. The Israelites refuse to listen to the advice of Joshua and Caleb.

The divine anger rages against the Israelites. Moses is able to assuage this wrath. The calming words have been incorporated into the High Holy Day liturgy. "I have forgiven them according to your word".

The Israelite response to the spies' report seals the destiny of the people. They become known as "the generation of the wilderness", perpetual wanderers who will die in the Sinai. The allotment of forty years signifies the time that will expire before a new generation shall arise. Only Joshua and Caleb, the two spies of faith and initiative, will survive and enter the Promised Land. The "Dor Hamidbar", the generation of the wilderness, has achieved a classic identity in rabbinic thought. This generation is identified with negativism and faithlessness. Although they physically were redeemed from Egypt, the generation of the wilderness was spiritually imprisoned. They constantly expressed the desire to return to slavery! They felt that everything should have been given as a divine gift. The "Dor Hamidbar" lacked the inner strength to seek its own renewal. Sadly, the experience of slavery crushed their will to assertion and independence. The generation of the wilderness is an archetype for rabbinic commentary. On the other hand, Joshua and Caleb become models of maturity and growth.

The narrative digresses to share the law of the dough, known as "hallah". The first portion of dough must be given to the kohen as a gift. With the abolition of the sacrificial system in Judaism, a vestige of the "hallah" offering has been retained. Traditionally, a portion of dough is discarded in remembrance of the "hallah" offering. Many bread products under rabbinic supervision will be labeled, "Hallah has been taken" to recall the ancient ritual.

The unintentional sin offering is presented. Numbers 15:26 has become incorporated in the Yom Kippur liturgy.

The narrative of the gatherer of sticks teaches the severity of the infraction of Shabbat law. The gatherer is stoned to death for his violation of the Shabbat.

The Torah selection concludes with the description of the tsitsit, the fringes, which have been incorporated in the daily recitation of the Shema. The fringes derive from the dress of the Assyrian nobility. In the Torah, the entire nation is commanded to place them on the corners of their garments. The fringe is to be a royal blue, "techelet" in color. The royal blue derived from a mollusk found off the Mediterranean coast. Because of the prohibitive cost of extracting the blue dye from the mollusk, the practice of using the "techelet" declined in the first Christian centuries. Recently, Israeli scholars have claimed they have rediscovered the mollusk that is the source of "techelet". The purpose of the fringes is to remind Israel of her responsibility to the mitzvot. Israel is not to be led astray by her heart or her eyes, but to heed the teachings of the covenant.