Three quick Maharal's worth your attention in Parshas Shlach:
1) Rashi (12:3) explains that the term “anashim”, men of importance, is used with respect to the spies because they were righteous people and not sinners. Yet, Rashi later (12:26) explains that the spies already had their evil plan in mind when they departed, implying that they were wicked from the start.
Maharal answers that the spies were righteous prior to accepting the appointment to act as the people's agents, but from that moment onward they were tainted. "Shlucho shel adam k'moso" -- even a righteous person can become corrupt and lose his identity once he becomes an instrument of others plans.
2) Rashi (15:41) comments on "Ani Hashem Elokeichem asher hotzeisei eschem mei'Eretz Mitzrayim l'heyos lachem l'Elokim..." at the end of parshas tzitzis: "al menas kein... she'tikablu gezeirosai". In other words, the pasuk should not be interpreted as an independent sentence, "I took you out of Egypt to be your G-d." Rather, the pasuk is a continuation of the previous idea, "Lma'am tizkeru v'asisem es kol mitzvosai." We are compelled to accept specifically G-d's "gezerios" and mitzvos because he redeemed us, but his dominion and existence are given notwithstanding.
There is a relationship with G-d shared by all mankind that stems from G-d's role as creator. Belief in the existence of G-d and his dominion over the world are not an exclusively Jewish ideas. However, there is a special relationship between the Jewish people and G-d forged through our unique historical experience. That particular relationship obligates us in the performance of mitzvos.
3) Part 3 can be read on the weekly-chizuk blog (reminder that it is still out there).