The Torah recounts how after the enumeration of the names of the spies who were to scout out the land, ויקרא משה — Moshe called הושע — Hoshea son of Nun, יהושע — Yehoshua.

The Rashbam adds that it was customary for a ruler to confer a name upon those who were appointed to special roles.

Yehoshua, his primary disciple who so ably assisted him had his name altered to indicate that stature.

Rashi, quoting the Talmud, explains that by adding a י at the front of his former name, the first two letters now spell out the Name of G-d, י-ה.

This now alters the original name הושע from its meaning as one who was saved in the past, to the future tense, יהושע — one who will be saved.

This alludes to Moshe adding a prayer for his prized student that י-ה — G-d shall save you from the counsel of the meraglim — spies.

This raises the question as to why was only Yehoshua singled out for this prayer?

Additionally, the very notion of praying on behalf of someone to be saved from sinning goes against the entire notion of man's sole responsibility for his free-willed choices. May we appeal to G-d to 'prevent' one choosing incorrectly?

Rav Samson Raphael Hirsch seems to understand this addition to his name rather as a charge to the entire group to be mindful of the nature of their mission.

It tells Yehoshua and his colleagues that their mission is not to convince themselves of the certainty of victory and confidence in thriving in it, their measure of success and salvation is to be G-d, and does not rise or fall with the favorable or unfavorable light in which the land may appear to you in these respects. …with this change of name Moshe accompanied his messengers in spirit and gave them a compass by which to judge in which sense to take their mission. 

In other words, this was not a prayer per se, but a reminder to remove their own personal interests and fears and assert an unwavering allegiance to G-d and His will that ultimately determines success.

Moshe didn't pray for G-d's intervention but appealed that they should 'choose' to perceive correctly, thus assuring true accomplishment.

Yehoshua embodied this quality more than others and was thus an example to them all.

The Targum Yonoson teaches that what compelled Moshe to add to Hoshea's name was his observing Yehoshua's ענותנותיה — extraordinary humility.

Many understand this in the context of Moshe fearing Yehoshua's vulnerability to the influence of others since he thought so little of himself and thus required an extra prayer for him not to succumb to pressure.

Perhaps it is precisely just the opposite. Due to Yehoshua's total subtraction of his own personal instincts from the choices he makes, defining his every choice by the realization that G-d solely determines the ultimate outcome of events he was given this badge of honor to be the exemplar of this sterling allegiance.

The Meiri in his Chibbur HaTeshuva describes ענוה — humility as a strong conviction to pursue truth not for personal glory but to establish truth, humility, and righteousness in the world. He brings proof from the verse in Tehillim that describes the Moshiach who is instructed to, 'Gird a sword on your thigh, O mighty one, your majesty and your glory. And your glory is that you will pass and ride for the sake of truth and ענוה צדק — righteous humility, and it shall instruct you so that your right hand shall perform awesome things.' (תהלים מה ד-ה)

Humility is not weakness. Humility is the power to quell self-interest and mightily carry the truth of G-d in all of one's choices.

It is Yehoshua who is compared to the moon which does not generate its own light, but reflects that of the powerful sun — Moshe, the greatest agent of G-d's will.

The Torah testifies how Yehoshua לא ימיש — never left the 'Tent' [of Moshe].(שמות לג יא)

It doesn't say לא ימוש but instead לא ימיש. The first indicates 'he' never left the latter [a transitive verb] means he didn't cause others to leave.

Likely he physically left the tent at times, but he never figuratively left enveloping himself in its teachings that defined his very essence — one who illuminated all whom he engaged with, by the light of its teachings.

The Kabbalists point out that this Name of G-d is the antidote to the poisonous attitude of גאוה — arrogance. Its numerical value [י-10 ה-5] corresponds to its archenemy — haughtiness [ג-3 א-1 ו-6 ה-5], both equaling 15.

The ego seeks recognition, often defining its quest for personal definition in terms of 'honor', 'authority', or 'possessions'.  

Only one who can merge one's essence to G-d through the sole adherence to His will— the Torah, will sense true and gratifying validation.  

It was this radiant persona of Yehoshua that Moshe hoped would inspire his cohorts to see the Name of י-ה directing them in every action; as being the sole compass for success; negating their egoistic impulses in achieving fame, power and earthly pleasures, vacuous goals that could never satisfy their need for definition.

We too often define ourselves by our profession; by our position in society; by the amount of wealth and possessions we have; by the bubbling personality or talents we were gifted with.

But who are we truly?

Only those who maintain a consistent focus on the Name of י-ה , a name that merges the letter י that G-d created the Upper World with, together with letter ה that was the DNA for this Lower World, with the goal of combining these two letters to sync perfectly in sensing the י even as we course through ה, will discover thrilling purpose and joy in every step we may take.

באהבה,

צבי יהודה טייכמאן