מדרש אויף בראשית 29:32

R. Jose b. R. Hanina said: There are people [whose names are handsome and whose deeds are ugly;] <There are> those whose names are ugly and whose deeds are handsome; there are those whose names are handsome and whose deeds are handsome; there are those whose names are ugly and whose deeds are ugly.⁴Below, Numb. 4:6; Tanh., Numb. 4:6; Gen. R. 71:3; Numb. R. 16:10. There are those whose names are handsome and whose deeds are ugly: Such is Absalom (whose name means "father of peace"), of whom it is stated (in II Sam. 16:22): AND ABSALOM WENT UNTO HIS FATHER'S CONCUBINES. Those whose names are ugly and whose deeds are handsome: These are the ones who went up <from> exile, of whom it is stated (in Ezra 2:53 = Neh. 7:55): THE CHILDREN OF {BARKOM} [BARKOS],⁵Perhaps the midrash understands the name as designating Bacchus, the Roman god of drinking, or perhaps the name is understood to mean “son of Kos,” Kos being a pagan god. THE CHILDREN OF SISERA (cf. Jud. 4–5), THE CHILDREN OF TEMAH.⁶Understood as coming from the verb MHH, which means “destroy.” Those whose names are ugly and whose deeds are ugly: These are the spies. What is written (in Numb. 13:13)? FROM THE TRIBE OF ASHER, SETHUR (a name which means "disheveled") BEN MICHAEL. Those whose names are handsome and whose deeds are handsome: These are the tribes, of which it is stated (in Exod. 1:1–2): NOW THESE ARE THE NAMES OF THE CHILDREN OF ISRAEL…: REUBEN, SIMEON, LEVI, AND JUDAH.⁷For an explanation of how these names are handsome, see Gen. R. 71:3, according to which Reuben means “See, a son” outstanding among all sons; and Simeon means “He heeds” the voice of his father in heaven. But cf. Gen. 29:32–33, for somewhat different etymologies. On the etymologies of Levi and Judah, see Gen. 29:34–35.

“These are the names of the children of Israel,” they are all mentioned here in the sense of the redemption of Israel.
Reuben, as it is stated: “I have seen the affliction of his people” (Exodus 3:7).¹⁰When Leah named her son Reuben, she said: “because the Lord has seen my affliction” (Genesis 29:32). The midrash is stating that his name also refers to the redemption of the children of Israel, as demonstrated by this verse (Midrash HaMevoar). This is true in a similar vain for all of the names listed below.
Simeon, in the sense of: “God heard their groan” (Exodus 2:24).¹¹Leah named Simeon saying: “because the Lord has heard that I am hated” (Genesis 29:33).
Levi, in the sense that the Holy One blessed be He joined [them] in their troubles “from inside the bush” (Exodus 3:2),¹²Leah named Levi saying: “now this time my husband will be joined to me” (Genesis 29:34). The fact that God spoke to Moses from inside a thorn bush indicated that He was with them in their pain. to fulfill what is stated: “I am with him in times of trouble” (Psalms 91:15).
Judah, because they thanked the Holy One blessed be He.¹³When Leah named Judah, she said “this time I will thank the Lord” (Genesis 29:35).
Issachar, because the Holy One blessed be He paid their wages [sakhar] for their labor; the loot of Egypt and the loot at the sea, to fulfill what is written: “Afterward they will emerge with great wealth” (Genesis 15:14).
Zebulun, because the Holy One blessed be He rested His Divine Presence in their midst, as it is stated: “They shall make Me a sanctuary and I will dwell among them” (Exodus 25:8). Zebulun is nothing other than the Temple, as it is stated: “I have built You an abode [beit zevul], a place for Your dwelling forever” (I Kings 8:13).
Benjamin, in the sense of: “Your right hand, Lord, is glorious in power” (Exodus 15:6).
Dan, in the sense of: “And also that nation that they shall serve, I will judge [dan]” (Genesis 15:14).
Naftali after the Torah and mitzvot that the Holy One blessed be He had given them, regarding which it is written: “And sweeter than honey and the juices [nofet] of ripe fruit” (Psalms 19:11).
Gad, after the manna that the Holy One blessed be He fed them, which was “like the coriander [gad] seed” (Exodus 16:31).
Asher, because everyone who heard of their redemption and prominence would praise them, as it is written: “All the nations will praise you [ve’ishru], as you will be a desired land, said the Lord of hosts” (Malachi 3:12).
Joseph, because the Holy One blessed be He is destined to additionally [lehosif] redeem Israel from the evil empire,¹⁴Rome just as He redeemed them from Egypt, as it is written: “It shall be on that day that the Lord will once again [yosif] set His hand a second time [to acquire the remnant of His people…as there was for Israel on the day of its ascent from the land of Egypt]” (Isaiah 11:11, 16), and the entire matter [written there].

And we are (thus) taught that he rebuked them only close to his death. From whom did he learn this? From Jacob, who rebuked his sons only close to his death, as it is written (Bereshith 49:1-3) "And Jacob called to his sons and said: Gather together and I will reveal to you what will happen to you in the end of days … Reuven, you are my first-born, etc." He said to him: My son, I will tell you why I did not rebuke you all these years: It is so that you would not leave me and go and cleave to Esav, my brother. And because of four things a man should rebuke another only close to his death: So that he not rebuke him repeatedly, so that the other not be shamed in his sight, so that he (the rebuker) not bear a grudge in his heart (for his rebuke not being heeded), and so that he (the rebuked) not leave him and go (elsewhere).