Immediately following the events of the cheit hameraglim, the Jewish people are given the halachos that govern the offering of the menachos and nesachim (flour and wine offerings that accompany various korbanos). At first glance, the connection between these aspects of korbanos and the previous tragic story of the meraglim seems very difficult to identify. The connection can be found, however, in a seemingly trivial detail in the report of the meraglim which is fundamental to understanding their failure.
The fruit of Eretz Yisroel is greatly emphasized throughout the meraglim story. Moshe Rabbeinu specifically instructs the meraglim to return with fruit. The Torah even relates that their trip coincided with the grape harvest. Which fruit the meraglim harvest and how they bring it back to be displayed is described in great detail. While Moshe Rabbeinu's instructions to ascertain the strength of the inhabitants of the land and the types of cities they live in are obvious concerns for an invading army, why the interest in the fruit of the land? Will the presence or absence of any fruit alter the plan to enter and conquer the land?!
Chazal (Berachos 41b) remarkably comment that each of the shiv'as haminim that Eretz Yisroel is blessed with corresponds to a specific halachic measurement (the olive, for example, provides the halachic measurement that governs eating, i.e. the kezayis.) What is the meaning of Chazal's statement? When the Torah describes the blessings of the produce of Eretz Yisroel, isn't it obviously referring to physical benefits of the fruit?
The Rambam in Hilchos Teshuva questions how to understand the meaning of the various physical blessings the Torah promises us for observing the mitzvos. Chazal state "Sechar mitzvah b'hai alma leika - reward for mitzvos is not granted in this world." If so, why does the Torah speak about rain and successful crops resulting from mitzvah observance? The Rambam explains that these blessings are not rewards for mitzvah observance but rather provided as means without which we could not continue our observance. The purpose of the blessings is not to enable us to enjoy a delicacy but to provide us with our physical needs and thereby free us to pursue spiritual goals. The produce of Eretz Yisroel should inspire us to reach greater heights in avodas Hashem - even the size of the fruit teaches us halachic lessons!
Moshe Rabbeinu instructs the meraglim to not merely look at the fruit of the land to ascertain its physical qualities but to contemplate its message. If Hashem blessed the land with extraordinarily large fruit there is nothing to fear. On the contrary - this unique harvest that awaits the Jewish people will help them attain their goals of avodas Hashem in Eretz Yisroel without being overly distracted by mundane pursuits.
Tragically, the meraglim saw in the bounty of Eretz Yisroel the opposite message. They saw it as a curse of Hashem representing the impossible task that presented itself. The enormous size of the rgapes reinforced their fear of the giants who dwelled in the land. The meraglim, and the entire Jewish people, entirely missed the secret of the fruit, and saw it only as another indication of the physical threat that loomed in front of them.
Following the tragic outcome of the meraglim episode, the very first mitzvah recorded in the Torah addresses the produce of Eretz Yisroel. Bnai Yisroel will enter Eretz Yisroel and offer korbanos which will be accompanied by each of the three types of produce with which Hashem blesses the land. "Vehaya im tishme'uh ... v'asafta deganecha v'tirosh'cha v'yitzharecha - upon listening to my mitzvos you will gather your grain, wine, and olive oil." Flour mixed with oil, together with wine poured on the mizbeach, symbolizes the use of these three gifts of the land for avodas Hashem, thus reaffirming our understanding of their role as means to facilitate that avodah. May we merit to once again offer the korbanos as well as the physical and spiritual gifts of Eretz Yisroel.