Chasidut para sa Exodo 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.‎

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.‎

 Or explain (regarding Exodus 1:1) according to what is said, that the spirituality and the soul of a person are called "names", that the essence of a name for which a person is called, such as Reuven or Shime'on, the name is given to the soul and not to the body. And the proof of this is that when we see that a person is asleep and we want to wake them up, if we touch the body without calling them by their name it is harder to wake them up than when we call their name. And this is because when a person is asleep then their soul goes to the Upper realms, and leaves the body, and therefore it is harder to wake that person up just by touching the body, which is not true when you call their name. And this is why the Text surprises and says "and these are the names of the children  of Israel", meaning, the holy tzadikim that are known by the name Israel, which is a high level, "came to Egypt", meaning, after being on such high level, how is it possible that they fall sometimes from their high level, and come to Egypt? It is hinted that they enter in a lower level, and this is what the Text says "with Yaakov", meaning, because of Yaakov, that are the most simple of the people, who are called by the name Yaakov. It is for their sake that there is a need for the tzadik to fall from their level, so that the tzadik will belong and befriend the most simple people so as to raise them to holiness - and if it weren't for this the tzadik would have no belonging with them. And the Text says the reason why the tzadik can raise them up to holiness, which is "a person and their household". Meaning: the tzadik is called "a person and their household", that is, their innerness, meaning, through the tzadik awakening the tzadik's own innerness, the tzadik is able to awaken the simple people's innerness, and they come together to holiness, and this is "a person and their household came".