Musar do Liczb 13:16

And these two claims were countered by Joshua and Calev in short: As to your claim that you made a careful inspection and found its air to be bad, we, too, toured it and inspected closely, and we found that (Ibid. 7) "the land is good, extremely good."

When G–d said to Moses שלח לך, send for you, it meant that just as G–d's intention had been constructive, so also Moses was guided by constructive ideas when he consented to arrange this mission. The meaning of וישלח אותם על פי ה', means with the consent of G–d, and not because of the demand of the spies or the people. Moses understood part of this allusion, and though he did not foresee how these spies would report individually, he did have a notion of how the horoscope they were born under might influence them. This is why the Torah reports Moses as studying the individual names of these people for clues to their character. This is why the Torah repeats in 13,17: "these are the names of the men whom Moses sent out, etc." The Talmud in Sotah 34, says that we have a tradition that their names reflected their deeds, however, according to Rabbi Yitzchak, only in the case of the prince of Asher סתור בן מיכאל, does the Talmud manage to elaborate. Rabbi Yochanan also provides such a rationale in the case of the prince of Naftali, נחבי בן ופסי, claiming that the name means he hid from G–d, or that he cleverly hid his true intentions. His father's name ופסי is an allusion to פסע, skipping, i.e. reporting G–d's words only out of context, not completely. When Moses began to suspect that possibly these people harbored unworthy thoughts, seeing their names could be so construed, he renamed Hoshea, calling him Joshua, the implication being that G–d should assist him not to adopt the counsel of the other spies (Bamidbar Rabbah 16,9, on 13,16). The reason Moses employed the two-lettered name of G–d in doing so was that it had been employed when describing G–d's struggle against Amalek, at which time Joshua's eventual role had first been hinted at. The reason Caleb was the one who silenced the spies in the middle of their report, was that Joshua was afraid to say עלה נעלה, we can certainly ascend," i.e. conquer the land (13,30), since this might be construed as Joshua's personal ambition to lead the people.