Chasidut к Шмот 1:1

Exodus 1,1. “And these are the names of the tribes of ‎Israel; Reuven, etc.”; the reason why the names of the holy ‎tribes are enumerated once more is because their qualifications as ‎being part of the twelve holy tribes is already alluded to in their ‎names, as we shall see. Reuven was called by that name as his ‎mother had proclaimed at his birth (Genesis 29,32) “G’d has seen ‎my distress; now my husband will love me.” When Leah bore ‎Shimon (verse 13 ibid), she gave thanks to G’d to listening to her ‎prayer. When Levi was born (verse 34) she expressed her ‎conviction to G’d that from then on her husband would devote ‎more of his time to her. Both Shimon’s name from the word ‎שמע‎ ‎‎“to hear,” and Levi’s name from the word ‎ללוות‎, “to keep ‎company with,” reflect the connection to G’d that Leah saw in ‎these sons as accompanying them already from birth. When the ‎reader will once more peruse the relevant chapter in Parshat ‎Vayetze‎‎ he will see that all the names bore testimony to the ‎mothers seeing in these sons being born a gift of G’d, so that it ‎was no more than natural that the sons when growing up would ‎excel in their service to G’d, i.e. they would qualify for the title: ‎קדוש‎, “holy.”
It would be quite inconceivable that the ‎matriarchs would have named their children in commemorating a ‎physical craving of theirs as having been fulfilled. The fact that ‎the Torah refers to these tribes, i.e. ‎שבטים‎, not by their secular ‎name, but calls them ‎מטות‎, a word reminding us of someone, i.e. ‎G’d leaning out of a window to see what goes on beneath him. ‎According to our author it is used to describe physical cravings ‎which have been sublimated to become spiritual cravings.‎