The princes of each tribe are identified in the census of the nation. But the lists are not identical, when they probably ought to be:
לְגָד אֶלְיָסָף בֶּן דְּעוּאֵל – For Gad, Elyasaf, son of De’uel. (1:14)
וּמַטֵּה גָּד וְנָשִׂיא לִבְנֵי גָד אֶלְיָסָף בֶּן רְעוּאֵל – The prince of the children of Gad was Elyasaf, son of Re’uel. (2:14)
His fathers name has changed. Why?
It is important to note that the names of the Nesi’im are not listed for historicity – all are written for deep rooted reasons – what follows is just one.
The Chida explains that the tribe of Gad merited Moshe Rabeinu being buried in their portion, as they kept silent in the face of Reuven’s instructions. Reuven and Gad were encamped next to each other, and Reuven was “Rosh HaDegel” – leader of their formation, in charge of all camp movements. Reuven was a firstborn of Leah, as was Dan of Bilhah, and both tribes were “Rosh HaDegel”, whereas Gad, a firstborn Zilpah was overlooked. The tribe of Gad did not protest to Moshe that they weren’t given this privilege, and as such merited for Moshe buried in their portion.
This trait is characterised in the saying of R’ Shimon Ben Gamliel in Pirkei Avos לא מצאתי לגוף טוב אלא שתיקה – I’ve not found anything better for the body than silence. Self sacrifice in the interest of the greater good was prevalent in Moshe’s personality too. Moshe is occasionally referred to as ריע א-ל – friend of G-d – the name of the ancestor of the Nasi of Gad – רְעוּאֵל.
There is a story told about the Sdei Chemed, who was already known for his diligence and sharpness as a young man. There were two young men who attempted to get into the yeshiva he studied in, but were rejected. Feeling bitter, one of them hatched a plot to get back at the institution, by disgracing its star student, the Sdei Chemed. The Beis Midrash was prepared every morning by a local village lady. Knowing that the Sdei Chemed was there by sunrise every morning, the plotter offered her money to falsely accuse the Sdei Chemed of molesting her one morning. She flatly refused, insisting that she would lose her job and income. The plotter assured he’d hire her if she lost her job, to which she agreed. Word got out that the Sdei Chemed had “molested” this woman, and the whole town was in outrage and uproar.
Knowing the Sdei Chemed’s character, the Rosh Yeshiva was adamant and refused to believe her, and she lost her job, and would hear no more of the matter. Not days after the incident, the plotter who had paid off the woman passed away. She saw the young man had gotten his come-uppance, and he had died without getting her anew job. Tearful and contrite, she approached the Sdei Chemed on his way home and begged forgiveness, and told him the truth of what had happened, and asked that he go to the Rosh Yeshivah and try to get her old job back. The Sdei Chemed accepted her apology on the spot; “I have no problem helping you get your old job back, I’ll sort that out. But I forbid you from disgracing the memory of the deceased by mentioning his involvement!”
Chazal say המעביר על מדותיו, מעבירים לו כל פשעיו. Overlooking personal inconvenience to preserve what’s right is a phenomenally difficult thing to achieve, but its worth it.