Knowledge and Friendship – From De’uel to Re’uel

לְגָד אֶלְיָסָף בֶּן דְּעוּאֵל

For [the tribe of] Gad, Eliasaf son of De’uel.[1]

The nesiim (princes) of the twelve tribes are mentioned by name twice in our parsha: first in chapter one when the tribes were counted individually, and second in chapter two when the tribes were counted again as part of the four camps around the Mishkan. As would be expected, the names are basically the same in both places. As would not be expected, however, there is one exception – the nasi of Gad: In chapter one he is called Eliasaf ben De’uel, while in chapter two he is called Eliasaf ben Re’uel. What is behind this change?

When we look at the tribes that were chosen to be the heads of the camps, we will notice something very interesting: Three out of the four heads are firstborn of their mothers:

1) Reuven – from Leah,

2) Efraim (Yosef) – from Rachel, and

3) Dan – from Bilhah.

In light of this, the fourth head, Yehuda, seems somewhat anomalous. Following the above pattern, it would have seemed more appropriate for it be the fourth firstborn – Gad from Zilpah! What happened?

There is a beautiful tradition cited by the Chida[2] in the name of the Baalei HaTosafos. The head of the fourth camp was the tribe of Yehuda, for even though he was not a firstborn, nevertheless, kingship comes from his tribe. Although Gad, as the fourth of the firstborns, could have protested this appointment, he did not do so, but rather, accepted it with grace and equanimity.

In light of this, let us suggest that this gesture is what resulted in his change of name between the two chapters. De’uel means “know God,” and this is indeed a worthy attainment. However, on this occasion, Eliasaf did more than demonstrate his knowledge of God. With his act of graciousness in waiving the honor due to him, he embodied the emulation of God’s elevated ways. In so doing, he himself was elevated from De’uel, one who knows God, to Re’uel – a “re’a la’El” – friend of God. Hence, it is by that name that he is referred to in the chapter which describes the four camps, for although he is absent there as the head of one of those camps, he is present as “a friend of God.”

As we approach the Fesitval of the Giving of the Torah, surely a noble goal toward which to aspire is that we succeed in enlisting Torah learning in the cause of Torah living, justly earning the title both of De'uel and of Re'uel.

[1] Bamidbar 1:14.

[2] Chomas Anech.