(32) Thus they spread calumnies among the Israelites about the land they had scouted, saying, “The country that we traversed and scouted is one that devours its settlers. All the people that we saw in it are of astonishingly great size; (33) we saw the Nephilim there—the Anakites are part of the Nephilim—and we looked like grasshoppers to ourselves, and so we must have looked to them

(1) AND THEY BROUGHT FORTH ‘DIBATH’ (AN EVIL REPORT OF) THE LAND WHICH THEY HAD SPIED OUT UNTO THE CHILDREN OF ISRAEL. The meaning of this is that the spies left Moses and Aaron and [went around] saying in the [people’s] tents that it is a Land that eateth up the inhabitants thereof. For at first when they spoke to the people in front of Moses and Aaron [saying] that the Land … floweth with milk and honey but that the people are fierce, and Caleb said, for we are well able to overcome it, the people hesitated [between these two opinions], and there were some of them who [still] trusted in their power and strength, and some of them [who trusted] in the help of the Eternal against the mighty. Then the spies spread the evil report in front of the people themselves, as it is written, the Land through which we have passed to spy it out, is a Land that eateth up the inhabitants thereof, etc., until they caused the whole congregation to complain, this being the sense of the verse stating, and they returned, and made all the congregation to murmur against him, by bringing up an evil report against the Land. This happened because when the spies saw the [Amorite] people whose height was like the height of the cedars, and he was strong as the oaks, the fear of them was fallen upon them and they made the hearts of their brothers melt. And when they saw that the Israelites were still considering going up [to the Land], and that Joshua and Caleb were encouraging them to do so, they invented a false report in order to frustrate their [intention of] going up by all possible means.
Know that he who “bringeth forth ‘dibah’” is a fool who speaks falsely, but he who tells a truthful [bad report] is called “one who ‘brings’ dibah,” as it is said, and Joseph brought ‘dibatham ra’ah’ (evil report of them) unto their father. It was for this [false report] that they were punished by death through a plague, as it is said, And those men that ‘brought forth’ an evil report of the Land, died by the plague before the Eternal.

ולמה יהוה מביא אותנו, what sin did we commit against that G8d made the effort to bring us to this crisis by using you two as G8d's instruments? They thought that these present troubles were all retribution for the abominable things they had been doing while in Egypt, or on account of some other cause they were not aware of which had caused G8d to hate them. We know that they had concluded that G8d must hate them from their own words in Deuteronomy 1,27: “because G8d hates us The Holy One took us out of Egypt in order to deliver us into the hands of the Emorite.”

(10) As the whole community threatened to pelt them with stones, the Presence of G8d appeared in the Tent of Meeting to all the Israelites.

The Midrash (Tanhuma Shlach 15) states, "And you shall see them (the tzitzis) and remember all the mitzvos of Hashem." This is compared to a drowning person who is thrown a rope to hold onto; as long as he holds on, he remains alive, but if he lets go, he loses his life.
The explanation is that since the pasuk (Bamidbar 15:38) says, "And you will see it and remember all the mitzvos," it implies that every Yisrael has an inner divine spark, referred to as "a light that shines for the righteous." By performing mitzvos, one can remember and connect to this hidden light, as remembrance itself is a form of connection. The instruction “do not follow your eyes” emphasizes the need for protection, as the eyes see, the heart desires, and the body sins.
One must constantly view themselves as a person drowning in the sea, surrounded by negative forces and inclinations. Recognizing this danger and firmly holding onto the mitzvot of Hashem leads to true remembrance. This deeper level of remembrance (למען תזכרו) is intrinsic and does not require an action, unlike the initial "see and remember." This intrinsic remembrance is only possible when one is free from physicality, achieved through the original remembrance facilitated by the mitzvos.

ועשו להם ציצת THAT THEY MAKE THEM A FRINGE — It is called צצית, because of the threads that hang down from it. Similar is, (Ezekiel 8:3) “and he caught me by the curls (ציצת) of my head’’. (The word denotes something twisted as threads or curls). — Another explanation is: it is called ציצת because of the command associated with it (v. 39) “and ye shall look at it”. Similar is, “looking (מציץ) from the lattice” (Song 2:9). (The word therefore denotes “something looked at”) (Sifrei Bamidbar 115).