The Or HaChaim explores the sin of the meraglim in Parashas Shelach, examining how their mission—though seemingly authorized—became a rejection of divine promise and reliance on physical perception rather than faith. The sources address the spiritual roots of their transgression, the communal spread of their doubt, and the severity of betrayal by leaders of high stature.
עַד אָנָה לֹא יַאֲמִינוּ בִּי
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What the sources say
The foundational failure of the meraglim, according to the Or HaChaim (Bamidbar 13:2), was not simple cowardice but a subtle distrust disguised as piety: the people argued to Moshe that the Canaanites, knowing of Israel's coming, would hide their wealth underground, thereby causing God's promise of the land's bounty to go unfulfilled — and they needed spies specifically to locate those hidden caches, cloaking their lack of faith in the language of fulfilling God's word.
The Or HaChaim (Devarim 1:20–23) reinforces this, noting that Moses agreed only because the stated rationale — finding the hiding places where the Canaanites had buried their valuables — seemed to vindicate God's promises in human eyes, though such reasoning belonged to eyes of flesh and not to the eyes of One who searches hearts.
When the mission collapsed, the Or HaChaim (Bamidbar 14:11–12) distinguishes two separate failures within Israel: the spies themselves, described by the word 'spurn,' who actively defied God and, according to the Gemara Sotah, threw stones even toward heaven itself, and the people at large, who failed in faith by believing the spies' report rather than trusting God's assurance that He would give them the land.
The severity of the spies' sin is underscored by the Or HaChaim (Bamidbar 13:26), who explains that the spies derived no protection from the fact that they had been sent on a divine mission, because their departure was already motivated by evil counsel — making their going and their coming equally wicked and rendering them agents of transgression rather than agents of a commandment.
Among those who sinned, the Or HaChaim (Bamidbar 14:36) stresses that a great and distinguished person who rebels against his Creator cannot expect divine forgiveness the way an ordinary person might, and that the guilt compounds further when one causes the multitude to sin — both aggravating factors present in the leaders who led Israel astray.
Or HaChaim on Numbers 14:36
When a person of great stature rebels against his Master, God will not forgive him, since this is not comparable to an ordinary person's sin; and especially if he sinned and caused many others to sin as well.
א׳ הָאָדָם גָּדוֹל וְחָשׁוּב כִּי יִמְרֹד בְּקוֹנוֹ, לֹא יֹאבֶה ה׳ סְלוֹחַ לוֹ, שֶׁאֵינוֹ דּוֹמֶה לְאָדָם בֵּינוֹנִי כִּי יֶחֱטָא. ד׳ אִם חָטָא וְהֶחֱטִיא אֶת הָרַבִּים.
Or HaChaim on Numbers 13:26
The passage explains that Scripture addresses why the mitzvah of being sent on Moshe's mission—as stated "and Moshe sent them by the word of Hashem"—did not protect them from the punishments that befell them; the phrase "and they went and they came" draws a comparison between their going and their coming, suggesting that just as their coming was with evil counsel, so too their going was with evil counsel, which means there was no mitzvah at all involved and they were instead messengers of transgression.
וְלָזֶה בָּא הַכָּתוּב כָּאן לְתָרֵץ הַקּוּשְׁיָא הַנִּרְגֶּשֶׁת לָמָּה לֹא הֵגֵנָה עֲלֵיהֶם הַמִּצְוָה שֶׁהָלְכוּ בִּשְׁלִיחוּת מִצְוָה דִּכְתִיב ״וַיִּשְׁלַח אוֹתָם מֹשֶׁה עַל פִּי ה׳״ לְהַצִּילָם מֵהַפּוּרְעָנִיּוֹת אֲשֶׁר סוֹבֵב לָהֶם, וְאָמַר וַיֵּלְכוּ וַיָּבֹאוּ פֵּרוּשׁ לְהַקִּישׁ הֲלִיכָתָם לְבִיאָתָם, מַה בִּיאָתָם בְּעֵצָה רָעָה אַף כְּשֶׁהָלְכוּ בְּעֵצָה רָעָה אִם כֵּן אֵין כָּאן מִצְוָה כָּל עִקָּר וְאַדְרַבָּה שְׁלוּחֵי עֲבֵירָה הֵם.
אור החיים על במדבר י״ג:ב׳
Or HaChaim on Numbers 13:2
The Or HaChaim examines the opening of the meraglim episode and frames their mission as spiritually fraught from the start. He reads the verses with attention to motive and consequence, helping explain how a seemingly legitimate mission can become a failure of trust in Hashem.
אָכֵן יִתְבָּאֵר הַדָּבָר עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה שֶׁאָמְרוּ (ילקוט שמעוני תשמ״ב) וְזֶה לְשׁוֹנָם: בִּתְחִלָּה נִתְקַבְּצוּ אֵצֶל מֹשֶׁה לִשְׁלוֹחַ הַמְרַגְּלִים וְלֹא רָצָה, וְאָמַר לָהֶם כְּבָר הִבְטִיחָנוּ ה׳, וְאָמְרוּ לוֹ כִּי הָעֲמָמִים יוֹדְעִים בָּנוּ שֶׁאָנוּ בָּאִים לִירַשׁ אוֹתָם וְהֵם מַטְמִינִים אֶת מָמוֹנָם, וּכְשֶׁיַּגִּיעוּ יִשְׂרָאֵל לֹא יִמְצְאוּ כְּלוּם וְנִמְצָא דִּבְרֵי ה׳ בָּטֵל חָס וְשָׁלוֹם, וְאָז ״וַיִּיטַב הַדָּבָר בְּעֵינֵי מֹשֶׁה״ מַה שֶׁאָמְרוּ (דברים א:כב) ״וְיַחְפְּרוּ לָנוּ אֶת הָאָרֶץ״, פֵּרוּשׁ הַחֲפִירוֹת שֶׁמַּטְמִינִים בָּהֶם מָמוֹנָם וְכוּ׳, כֵּיוָן שֶׁשָּׁמַע מֹשֶׁה כָּךְ נִלְכַּד בְּיָדָם, עַד כָּאן. הִנֵּה מִמַּה שֶׁדִּקְדְּקוּ בְּמַאֲמָרָם זִכְרוֹנָם לִבְרָכָה וְאָמְרוּ ״נִלְכַּד בְּיָדָם״ יוֹרֶה שֶׁבְּמִרְמָה דִּבְּרוּ וּלְכָדוּהוּ בְּעָרְמָה, וְאֵין יָדוּעַ מַה הִיא מִרְמָה שֶׁדִּבְּרוּ בְּפִיהֶם שֶׁבָּהּ נִלְכַּד. אוֹ אֶפְשָׁר, לְצַד שֶׁכַּוָּנַת הַמְּשַׁלְּחִים הָיְתָה רָעָה, תַּפְעִיל פֹּעַל הָרַע בַּשָּׁלִיחַ, וְיַחְזֹר לִהְיוֹת שְׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ, וְיִוָּלֵד בּוֹ תְּכוּנָה רָעָה מַה שֶׁלֹּא הָיְתָה בּוֹ קֹדֶם, כְּדֶרֶךְ שֶׁתִּוָּלֵד בְּחִינַת הַקְּדֻשָּׁה בִּשְׁלוּחֵי מִצְוָה לְטוֹבָה אוֹת, וְלָזֶה הֲגַם שֶׁהָיוּ צַדִּיקִים, בְּהַתְחָלָתָם עֲשׂוֹת הַהֲלִיכָה לְרַגֵּל נוֹלַד בָּהֶם תְּכוּנָה רָעָה מִכֹּחַ הַמְּשַׁלְּחִים וְיָעֲצוּ לְהַדִּיחַ. אָכֵן לְפִי מַה שֶׁפֵּרַשְׁנוּ שֶׁהִתְנָה בַּשְּׁלִיחוּת תְּנַאי הָרִאשׁוֹן ״לְךָ״, פֵּרוּשׁ, לְמַה שֶׁהוּא חוֹשֵׁב שֶׁיִּהְיוּ שְׁלוּחֵי מֹשֶׁה, וּשְׁאָר הַפֵּרוּשִׁים שֶׁפֵּרַשְׁנוּ בָּהּ, וְהוֹסִיף עוֹד תְּנַאי אַחֵר ״אֲנָשִׁים״ שֶׁצָּרִיךְ שֶׁיִּהְיוּ צַדִּיקִים, עוֹד בָּא וְהוֹסִיף תְּנַאי אַחֵר בַּדָּבָר, שֶׁהָרִגּוּל הוּא אֲשֶׁר אֲנִי נֹתֵן לִבְנֵי יִשְׂרָאֵל, פֵּרוּשׁ, לֹא לְשַׁעֵר אִם הָאָרֶץ הַהִיא יֵשׁ כֹּחַ בָּהֶם לְלָכְדָהּ וְלָרֶשֶׁת אֲנָשֶׁיהָ, כִּי זֶה וַדַּאי כִּי אֵין יְכֹלֶת בָּהֶם לַעֲמֹד אֲפִלּוּ כְּנֶגֶד עִיר קְטַנָּה שֶׁבָּהֶם, אֶלָּא אֲשֶׁר אֲנִי נֹתֵן, וְכֵיוָן שֶׁהַדָּבָר הַהוּא בָּא לָהֶם בְּמַתָּנָה, עַל הַנּוֹתֵן לְהוֹצִיא עוֹשְׁקֶיהָ כְּדִין הַנּוֹתֵן מַתָּנָה, וְהוּא יִלָּחֵם לָהֶם וְיַעֲמִידֶנָּה בְּיָדָם בְּאֵין שָׂטָן וְאֵין פֶּגַע רַע. גַּם יַשְׂכִּילוּ בְּרִגּוּלָם אֲשֶׁר יַפְלִיא ה׳ לְהַשְׁפִּיל רָמִים עַם גָּדוֹל וָרָם רַבִּים וַעֲצוּמִים, כְּדֵי שֶׁבַּעַל הַנֵּס יַכִּיר בְּנִסּוֹ. וּבָזֶה נִתְחַכֵּם ה׳ בְּחַסְדּוֹ וְהֵרִים מִלִּפְנֵיהֶם מִכְשׁוֹל כְּשֶׁיִּרְאוּ עֲמָלֵק וְגוֹ׳ וִילִידֵי עֲנָק וְגוֹ׳ וְעֹצֶם חֹזֶק הֶעָרִים הַבְּצוּרוֹת, לְבַל יִפְחֲדוּ וְיִרְאוּ כִּי אֵין יְרֻשָּׁתָם בְּכֹחַ יִשְׂרָאֵל אֶלָּא בְּכֹחַ הַבּוֹרֵא אֲשֶׁר הַכֹּל יוּכַל כִּי הוּא הַנּוֹתֵן.
We may glean a better understanding of the subject when reading the words of the Yalkut Shimoni item 742 that the Israelites came to Moses asking to send spies. Moses said that this was unnecessary seeing G'd had already given His assurance that they would defeat the Canaanites. Thereupon the Israelites countered saying that the local inhabitants were aware of the plans of the Israelites to invade their country and that is why they had hidden all their valuables. As a result the Israelites would be deprived of a great part of what G'd promised them as they would not inherit much more than the mere soil. They convinced Moses that it was in order to make G'd's words come true that they wanted to send out spies. This is why Moses is quoted in Deut. 1,23 as having given his consent to this request. This is also why in Deut. 1,22 the Torah describes the spies' mission as ויחפרו לנו, "that they may dig up for us (hidden treasures)." Moses was trapped by the words of the Israelites. Thus far the Yalkut. Alternatively, the reason they are referred to as wicked was that they carried out a mission initiated by the people who delegated them and whose intent was wicked. When a messenger allows himself to be used by a wicked person for a wicked mission he himself becomes wicked. On the other hand, when a messenger is sent on a sacred errand, then by accepting the errand he himself shares in the sanctity of the person who has delegated him. This enables us to understand why people who, individually, had been known as righteous people at that time became "wicked" when they became tools of the ones on whose behalf they accepted the mission. According to our commentary that the whole scheme of sending out the spies was made Moses' project by the Torah's using the word לך, as well as the other alternatives which we suggested as possible explanations, plus the other condition, that the spies be אנשים, men known as righteous people, the Torah added yet another condition to make this mission an acceptable one. It is that the people doing the spying be aware that it was G'd who was about to give them this land. The words mean that the spies were not to evaluate whether the Israelites (by themselves) would be able to conquer the country and to disinherit its inhabitants. There was no question that they would not be able to do that. They would not be able to conquer even a single town in that land by themselves. The only way the Israelites would be able to do that would be if אני נותן להם, "if I give it to them." Seeing that the land was to be a gift to the Israelites from G'd, it was up to the Donor to ensure the recipients would not face difficulties in obtaining their gift. To this end G'd would have to do the fighting on behalf of the Jewish people. It would be one of the objectives of G'd to show the spies during their tour of the country that G'd would subdue even the most powerful people. In order for the people to appreciate the power of G'd, the people He would subdue had to appear as invincible by natural means. This is why G'd showed the spies the strength of the Amalekites and the giants that still lived in that land. He showed them cities which were fortified beyond one's imagination so as to convince them that G'd certainly did not expect the militarily inexperienced Israelites to wage such a war. He wanted to drive home the point that conquest of that country and its people was G'd's task, not theirs.
אור החיים על במדבר י״ג:י״ז-כ׳
Or HaChaim on Numbers 13:17-20
On Moshe's instructions to the spies, the Or HaChaim highlights the contrast between proper human effort and reliance on divine promise. The passage is useful for understanding the boundary between normal hishtadlut and misplaced fear.
וַיִּשְׁלַח אוֹתָם וְגוֹ׳. צָרִיךְ לָדַעַת לָמָּה הֻצְרַךְ לוֹמַר כֵּן אַחַר שֶׁכְּבָר זָכַר הַשְּׁלִיחוּת שְׁתֵּי פְּעָמִים ״וַיִּשְׁלַח אוֹתָם״ וְגוֹ׳ (במדבר יג:ג), ״אֲשֶׁר שָׁלַח מֹשֶׁה״ (במדבר יג:טז)? וְאוּלַי שֶׁיּוֹדִיעַ הַכָּתוּב שֶׁעָשָׂה לָהֶם לְוָיָה, וְנָתַן הַכָּתוּב טַעַם הַלְּוָיָה וְאָמַר לָתוּר וְגוֹ׳, שֶׁהֻצְרְכוּ לִשְׁמִירָה לְפִי שֶׁהָלְכוּ לְדֶרֶךְ סַכָּנָה. עוֹד יִרְצֶה שֶׁנִּתְכַּוֵּן בַּלְּוָיָה לַדֶּרֶךְ אֲשֶׁר יָתוּרוּ שֶׁכֵּן מִשְׁפַּט הַלְּוָיָה. וּרְאִיתֶם וְגוֹ׳ מַה הִיא. פֵּרוּשׁ, לְפִי שֶׁיֵּשׁ אֶרֶץ שֶׁהֶבְלָהּ וַאֲוִירָהּ זַךְ וּבָרִיא וּמְמֻזָּג הַטִּבְעִיּוּת, וְיֵשׁ שֶׁאֲוִירָהּ עָכוּר וּמְעֻפָּשׁ וּמִתְנַגֵּד לְמֶזֶג הַטִּבְעִיּוּת, גַּם יֵשׁ אֶרֶץ שֶׁהִיא מְלֵאָה מַעְיָנוֹת וּמֵימֶיהָ נְקִיִּים וּמוֹלִידִים מֶזֶג טוֹב בָּאָדָם וִיכוֹנֵן הַכֹּחוֹת, וְיֵשׁ לְהֵפֶךְ, וְאֵלּוּ הֵם דְּבָרִים שֶׁיֶּשְׁנָם בָּאָרֶץ מִצַּד עַצְמָהּ בְּלֹא סִבָּה אֶמְצָעִי. וּכְנֶגֶד דְּבָרִים אֵלּוּ אָמַר ״וּרְאִיתֶם אֶת הָאָרֶץ מַה הִיא״ מִצַּד בְּרִיָּתָהּ, אִם הִיא בְּגֶדֶר הָרָצוֹן אוֹ לְהֶפְכּוֹ. וּלְצַד כִּי חֲקִירָה זוֹ יֵשׁ בָּהּ בְּחִינוֹת שֶׁיֶּשְׁנָם בְּהַבְחָנָה לָהֶם בְּדֶרֶךְ עֲבָרָתָם בָּהּ, וְיֵשׁ דְּבָרִים שֶׁצְּרִיכִין נִסָּיוֹן, כְּמוֹ שֶׁתֹּאמַר אִם מַחְזֶקֶת טֶבַע הָאֱנוֹשִׁי, אִם מֵימֶיהָ מַפְרִים וּמַרְבִּים, דְּבָרִים אֵלּוּ אֵינָם נִכָּרִים בְּדֶרֶךְ הַעֲבָרָה. וְלָזֶה צִוָּה לָהֶם וְאֶת הָעָם וְגוֹ׳, פֵּרוּשׁ, מֵהַפְּעֻלּוֹת יִוָּדְעוּ הַכֹּחוֹת, מֵהָעָם הַיּוֹשֵׁב בָּהּ יִתְגַּלֶּה כֹּחַ הָאָרֶץ אִם הָעָם חָזָק אוֹ רָפֶה. וּלְצַד שֶׁיֵּשׁ מָקוֹם לוֹמַר שֶׁאֵין מִבְחָן מֵחוֹזֶק הָעָם כִּי יֵשׁ בַּמֶּה לִתְלוֹת, וְהוּא כִּי הֵם גּוֹדְרִין עַצְמָן מֵהַתַּשְׁמִישׁ, לָזֶה אָמַר הַמְעַט הוּא אִם רָב, גַּם בָּזֶה יִגָּלֶה כִּי מֵימֶיהָ מַפְרִים וּמַרְבִּים.
וישלח אותם משה, Moses sent them on their way, etc. Why did the Torah need to write the first half of this verse; we have heard about this both in verse 3 and in verse 16? Perhaps the verse was meant to tell us that Moses accompanied them a short distance when they departed as this is a halachic requirement. The Torah speaks about לתור to indicate that Moses warned the spies that they were engaged in a dangerous mission. וראיתם את הארץ מה היא, "and you will observe the nature of the land." This was a reference to the climate of the land, the topography of the land such as whether it had many natural sources of water, and if such sources of water were pure or contaminated, etc. Moses referred to those aspects of the land which anyone traversing it can determine with ease. When he told the spies to evaluate the people, i.e. ואת העם היושב עליה, he asked them to evaluate if the nature of the people, their health, their strength, etc. reflected that the land they lived on had contributed to these people's being healthy, etc. Moses suggested that the health of its inhabitants was proof of the goodness of the land these people dwelled on. Seeing that it could be argued that if the people were extremely robust this might be due to such factors as healthy living habits, in particular not overindulging in sex, he asked the spies to find out if the people were numerous or relatively few in numbers. If the people were numerous this too would be testimony to the topographical and climatic conditions being favourable.
אור החיים על במדבר י״ד:י״א-י״ב
Or HaChaim on Numbers 14:11-12
The Or HaChaim explains Hashem's rebuke to Moshe as directed at the people's refusal to believe despite miracles already seen. The passage underscores that the sin was not only complaint but a rejection of the covenantal relationship that should have sustained trust.
עַד אָנָה יְנַאֲצֻנִי וְגוֹ׳ וְעַד אָנָה לֹא יַאֲמִינוּ וְגוֹ׳. קָשֶׁה, אִם הֵם מְנַאֲצִים, מַה מָקוֹם לְהִתְרַעֵם עַל הֶעְדֵּר הָאֱמוּנָה? וְאוּלַי שֶׁכְּנֶגֶד הַמְּרַגְּלִים אָמַר ״יְנַאֲצֻנִי״, וּכְנֶגֶד שֶׁהֶאֱמִינוּ לָהֶם אָמַר ״לֹא יַאֲמִינוּ בִי״ שֶׁהִבְטַחְתִּים לָתֵת לָהֶם אֶת הָאָרֶץ: עוֹד לְצַד שֶׁהָיוּ בְּיִשְׂרָאֵל כַּת אַחַת מְנַאֲצִים שֶׁהִרְשִׁיעוּ וּפָקְרוּ, וּמַה גַּם לְדִבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה שֶׁאָמְרוּ (סוטה לה.) בְּפָסוּק ״לִרְגּוֹם אוֹתָם בָּאֲבָנִים וּכְבוֹד ה׳״ וְגוֹ׳ שֶׁהָיוּ זוֹרְקִים אֲבָנִים גַּם כְּנֶגֶד מַעְלָה, וּכְנֶגְדָּם אָמַר ״יְנַאֲצֻנִי״, וְכַת אַחַת מִתְפַּחֲדִים מֵהָעַמִּים וּכְנֶגְדָּם אָמַר ״לֹא יַאֲמִינוּ״, וּכְנֶגֶד שְׁתֵּי בְּחִינוֹת אָמַר ״אַכֶּנּוּ בַדֶּבֶר וְאוֹרִישֶׁנּוּ״, כְּנֶגֶד שֶׁלֹּא הֶאֱמִינוּ אָמַר אַכֶּנּוּ בַדֶּבֶר, וְנִתְכַּוֵּן לִגְמֹר כְּנֶגֶד הַמְּנַאֲצִים וְאוֹרִישֶׁנּוּ פֵּרוּשׁ מֵעוֹלָם הַבָּא, וּשְׁתֵּי גְּזֵרוֹת אֵלּוּ נִתְקַיְּמוּ בַּמְּרַגְּלִים, שֶׁהִכָּה אוֹתָם ה׳ בַּדֶּבֶר דִּכְתִיב (במדבר יד:לז) ״וַיָּמֻתוּ הָאֲנָשִׁים וְגוֹ׳ בַּמַּגֵּפָה״ וְאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא כְּמַאֲמָרָם זִכְרוֹנָם לִבְרָכָה (סנהדרין קח:).
עד אנה ינאצוני…ועד אנה לא יאמינו בי, "how long will they spurn Me and not have faith in Me?" If the people spurned G'd, what is the point in complaining about their not having faith in Him? Perhaps the expression "spurn" refers to the spies, whereas the statement about the people lacking in faith refers to the people at large. Another interpretation understands that the words ינאצוני were directed at the people who did not only throw stones at Joshua and Caleb but even at the cloud which enveloped them, i.e. at G'd Himself (Sotah 35). Other Israelites were merely afraid of the Canaanites but did not engage in activities which gave vent to their frustration. G'd described this latter group of people as the ones who did not have faith in Him. Both categories of people qualified for the pestilence G'd was about to unleash at the Israelites. He used the word אכנו, "I will smite them," when describing how He would punish the ones guilty of spurning Him, whereas He used the term אורישנו, "I will destroy them," when addressing the ones who displayed acts indicating that they spurned the Lord. The latter punishment included forfeiting the world to come. The ten spies themselves suffered both penalties as we can see from verse 37. Sanhedrin 108 makes it clear that the ten spies have forfeited life in the hereafter.
אור החיים על במדבר י״ד:א׳-ד׳
Or HaChaim on Numbers 14:1-4
On the people's weeping and rebellion, the Or HaChaim describes how the nation's reaction reveals their abandonment of trust and their desire to reverse the divine plan. It connects the communal breakdown to the spies' speech and to a failure of faith that spreads from leaders to the people.
וַתִּשָּׂא וְגוֹ׳ וַיִּבְכּוּ הָעָם. אָמְרוֹ הָעָם, וְלֹא הִסְפִּיק בְּמַה שֶׁזָּכַר הַנּוֹשְׂאִים קוֹלָם, לוֹמַר כִּי לֹא כָּל הָעֵדָה בָּכוּ בַּלַּיְלָה הַהוּא אֶלָּא חֵלֶק מֵהֶם, הֲגַם שֶׁבִּכְלָלוּת כֻּלָּם נָשְׂאוּ קוֹלָם לְדִבְרֵי הַמְּרַגְּלִים אֲשֶׁר הִפְלִיאוּ לְהַפְחִיד. וַיִּלֹּנוּ וְגוֹ׳ כָּל בְּנֵי יִשְׂרָאֵל וְגוֹ׳ כָּל הָעֵדָה. טַעַם כֶּפֶל זִכְרוֹן הַמְּלִינִים, גַּם שִׁנּוּי הַזִּכָּרוֹן, לְצַד שֶׁכְּלָלוּת יִשְׂרָאֵל הָיוּ בִּכְלַל הַמְּלִינִים, אֲבָל דְּבָרִים שֶׁבָּאוּ בְּטַעֲנָה הָיוּ מִפִּי כְּלָלוּת הָעֵדָה הָרְאוּיִים לְדַבֵּר בְּטַעֲנָה עִם מֹשֶׁה. וְאָמְרוּ סֵדֶר בְּחִירַת הָרַע: חֲלוּקָּה רִאשׁוֹנָה ״לוּ מַתְנוּ בְּאֶרֶץ מִצְרַיִם״, וְזֶה נִמְנַע מֵהֶם שֶׁכְּבָר יָצְאוּ, וּבָחֲרוּ בָּרָעָה יוֹתֵר מִמֶּנָּה שֶׁיָּמוּתוּ בַּמִּדְבָּר, וְזֶה יֶשְׁנוֹ בַּמְּצִיאוּת כִּי יְמִיתֵם בַּמִּדְבָּר. לָמָּה ה׳ מְבִיאָם לְמַדְרֵגָה רָעָה יוֹתֵר לָמוּת בַּחֶרֶב וְלִשְׁבּוֹת נְשֵׁיהֶם וְגוֹ׳, וְגָמְרוּ אוֹמֶר ״הֲלֹא טוֹב״ – פֵּרוּשׁ, אִם ה׳ לֹא יְמִיתֵם בַּמִּדְבָּר מַסְכִּימִין לָשׁוּב מִצְרַיְמָה, שֶׁאֶפְשָׁר שֶׁלֹּא יְמִיתוּם מִצְרַיִם וְתִהְיֶה נַפְשָׁם לָהֶם לְשָׁלָל. וְלֹא פָּחֲדוּ שֶׁיִּגְזֹר ה׳ עֲלֵיהֶם וִימִיתֵם בַּמִּדְבָּר וְלֹא יַגִּיעוּ לְמִצְרַיִם, כִּי זֶה הוּא מְבֻקָּשָׁם כְּאָמְרוֹ ״אוֹ בַּמִּדְבָּר הַזֶּה״ וְגוֹ׳:
ותשא כל העדה…ויבכו העם, And the whole community raised their voice and the people wept. The Torah adds the word "and the people," and did not content itself with reporting those who raised their voices. This is to tell us that it was not the whole community which wept on that night. The entire nation raised their voice (against Caleb, etc.) after the spies had succeeded in inspiring fear in them, but only part of the people actually wept. וילונו על משה ואהרון, They murmured against Moses and Aaron, etc. The reason why the Torah repeats the fact that the entire people joined in that murmuring, once referring to them as "all the children of Israel," and once as "the entire community," is to make a distinction between the two requests the people voiced. The entire people of Israel were complaining; however the nature of the complaint was voiced against Moses by the people who represented the community. These people told Moses that their first choice of evil would have been to die in Egypt before the Exodus rather than be faced with death now after a futile march through the desert. Seeing that they did not have this choice having already left Egypt, the next worse fate they could wish for was to die a natural death in the desert. This was at least a viable option. They complained why G'd apparently had chosen to let them die an even worse death, i.e. at the hands of the Canaanites when they would attempt to dispossess them. In that event their wives would be taken prisoner, their children would become loot, etc. The words הלא טוב לנו mean: "would we not be better off to die in Egypt peacefully after G'd would bring us back there?" They would be prepared to return to Egypt in order not to die in battle and for their families to become prisoners? After all, it was possible that the Egyptians would not kill them when they returned there. At any rate, they did not mind that G'd would decree that they should die a normal death in the desert rather than that they would fall in battle for an objective they could not hope to achieve.
אור החיים על דברים א׳:כ׳-כ״ג
Or HaChaim on Deuteronomy 1:20-23
According to this source, the spies' intent was to scout the excavations in which the Canaanites buried their wealth, and their statement "in my eyes" means they relied on their physical sight rather than on the perspective of the One who examines hearts.
פֵּרוּשׁ, לְפִי טַעַם שֶׁאֲמַרְתֶּם ״וְיַחְפְּרוּ לָנוּ״, וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (ילקוט שמעוני שלח) שֶׁהַכַּוָּנָה הִיא שֶׁיִּשְׁלְחוּ הַמְרַגְּלִים לִרְאוֹת הַחֲפִירוֹת שֶׁטּוֹמְנִים הַכְּנַעֲנִים מָמוֹנָם בָּהֶם. וְאָמְרוֹ בְּעֵינַי, פֵּרוּשׁ אֲנִי שֶׁעֵינֵי בָּשָׂר לִי, אֲבָל בְּעֵינֵי בּוֹחֵן לְבָבוֹת – לֹא.