In this week's Torah portion, we read about the birth of almost all of Jacob's sons. Our sages recount that two of them, Issachar and Zebulun, made a pact (that is, their descendants for many generations, while the Jewish people lived in the Land of Israel, behaved in this way): Issachar would study Torah, while Zebulun would trade to support his brother. In return, a portion of the merit Issachar earned before God through Torah study would belong to Zebulun. Today, even though we don't know the specific tribe of each Jew, those who dedicate their lives to study are often called Issachar, and those who support students through their work are often called Zebulun.
Now, the names of each of Jacob's sons have a special meaning. When Leah, Zebulun's mother, named her son, she did so thinking that, since she had six sons, Jacob would live permanently with her, because that is the root of the word Zebulun, zvul, permanent house.
From this, we can say that "Jacob's house" was going to be Zebulun's. It is known that Jacob was a person whose main focus in life was the study of Torah, while, as explained, Zebulun's focus in life was commerce. Given this, how could Leah think that Jacob would now live with her because she had Zebulun?
To understand this, we must know that the primary purpose of the creation of the universe is to make this material world a dwelling place for God. This means that our work consists of revealing the hidden (and even exiled, trapped) divine spark found in the darkest, most difficult, lowest, and most mundane situations. This includes, for example, commerce. By being honest in transactions, by not stealing or cheating, etc., we sanctify and elevate an activity that, on its own, is neutral: neither holy nor mundane.
In other words, throughout the history of the Jewish people, we can see that precisely in the most difficult moments, such as the Roman conquest of the Land of Israel, the Middle Ages in Europe, and later, the Shoah (known as the Holocaust), the Jewish people expanded, drawing strength from the depths of their divine soul to be reborn, grow, and develop even further than before. In the examples mentioned, during and shortly after the Roman conquest was the period of the Tannaim, great sages who formed the core of the Oral Torah: the Mishnah and the Gemara. Later, in the Middle Ages, throughout the European continent, despite the persecutions of the Crusaders and the Inquisition, the era of the Rishonim developed—the first great commentators on the Talmud and authors of thousands of rabbinic responsa that continue to enlighten the eyes of the entire Jewish people to this day. Then, during the time of the Shoah, and immediately afterwards, a movement of return to our roots began, spreading Judaism and making it available even in the most remote places on earth.
It was precisely in difficulty that we grew. The same thing happened with Jacob; living in the house of Laban (a wicked and deceitful man), he grew and developed into the foundation of the entire Jewish people: the twelve tribes.
That is why Lea thought that now that she had a son who would dedicate himself to commerce, to an activity "not very high" compared to study, Jacob would live with her, because that is our very reason for being: to make the mundane into something holy.