Having stated "Eileh Sh'mos ha'Anashim" in Pasuk 17, why does it repeat it here?
Ba'al ha'Turim: Because their names were beautiful and their deeds were beeautiful. 1
Why does the Torah omit the word 'Nasi' from the first three tribes (Yehudah, Shimon and Binyamin)?
Or ha'Chayim #1 and Oznayim la'Torah: Because of their proximity to the words "Nasi Echad Nasi Echad" it was not necessary to insert it. 1
Moshav Zekenim, R. Bachye and Or ha'Chayim #1 (all citing R. Nisim Ga'on): It was not necessary to mention "Nasi" with regard to Yehudah, because it is obvious that Calev was a Nasi (since he was already called 'Nasi' by the episode of the Meraglim - R. Bachye), with regard to Shimon, since, due to the episode with Zimri - even though he had died, they lost their right to have a Nasi 2 - and with regard to Binyamin, since Elidad was alias Eldad, 3 who was a Navi, and calling him a Nasi would be degrading (or because of the sin of Pilegesh be'Giv'ah, which Binyamin was destined to perform - R. Bachye).
Or ha'Chayim #2: It mentions Nasi neither by Yehudah, in deference to kingship, which emerged from Yehudah, nor by Binyamin, since the first king came from him. And it does not mention it by Shimon, because, as R. Nisim Ga'on explained, due to the episode with Zimri - even though he had died, they lost their right to have a Nasi
Riva (in Pasuk 25): It is not mentioned by Yehudah, because Calev [the Nasi of Yehudah] was already called 'Nasi' - in Sh'lac-L'cha, 13:2 - when the Meraglim were sent; by Shimon, since their Nasi sinned [with Kozbi], or by Binyamin, due to the episode of Pilegesh be'Giv'ah thatt woujld take place in the time of the Shoftim..
Hadar Zekenim (in Pasuk 4): It does not mention Nasi with regard to Yehudah, because Calev was greatly esteemed, and he did not lose his title 'Nasi' (13:2) from when the Meraglim were sent; with regard to Shimon, because they did not receive their own portion in Eretz Yisrael - only in the middle of Yehudah's territory, and with regard to Binyamin - because Elidad was alias Eldad, who was a Navi. 4
See Oznayim la'Torah.
Moshav Zekenim: Since most of the sinners by Ba'al Pe'or were from Shimon.
See Ba'al ha'Turim. See Rosh, 11:27. The Rosh states that Meidad was Kemu'el ben Shiftan. If so, why does Pasuk 25 call him the Nasi of Efrayim? Refer to 34:19:1:5*. See Oznayim la'Torah, who answers this question.
Hadar Zekenim, Ibid: Kemu'el ben Shiftan, the Nasi of Efrayim, was alias Meidad - and they both merited to become Nesi'im because they did not want to be aggrandized among the seventy Zekenim. Refer to 11:26:2:1. (Perhaps he means that through the similarity of names, all know that Elidad was Eldad, a Navi, so he need (or should) not be called 'Nasi'. Kemu'el, on the other hand, is called 'Nasi', since it is not obvious that he was Meidad - PF). Refer to answer #2, note 2.
What is the significance of the order in which the Nes'im are mentioned?
Oznayim la'Torah: Beginning with Yehudah in the south, it follows the order of how the tribes received their portion in Eretz Yisrael from south to north. 1
See Oznayim la'Torah.
Why does the Torah not insert the word "le'Mateh B'nei Yehudah" by Yehudah and by Binyamin (in Pasuk 21), like it does by all the other tribes?
Oznayim la'Torah: To hint that, whereas all the other (ten) tribes were only destined to inherit the land for a short time (for the children of the tribe), 1 not even as long as the (first Beis-Hamikdash stood and the Shechinah dwelt in Yisrael), Yehudah and Binyamin would inherit it for the tribe - until the destruction of the Beis-Hamikdash. 2
