After the Tzemach Tzedek brings the Alter Rebbe’s explanation in ‘Likkutei Torah’ he writes: “It can be said that this is the explanation of ‘Ohel’ implying a temporary structure and ‘Mishkon’ implying a more permanent structure according with that which our sages say: “עֲשֵֹה מְׁלַאכְׁתְׁךָ עֲרַאי וְׁתוֹרָתְׁךָ קֶבַע ” Make your work temporary and your Torah study permanent.
To clarify this concept in more detail (By combining both explanations): Generally, the situation involving an Ohel and a more permanent dwelling amongst Yisroel is whilst they are in ‘Golus’ because ‘Golus’ is no place for a Yiddishe person. As our sages of blessed memory have said in the Talmud that when the B’nei Yisroel are in Golus “They are as children who have been exiled from their fathers table”, and since even when they are in Golus they are still Hashem’s children it is understood that ‘Golus’ is not their [true] place. Therefore, the Talmud says: אוֹי לַבָנִים שֶגָלוּ כוּ׳ “Woe to the children who were exiled....”
It is about this that the Torah states: מַה־טֹבוּ אֹֹֽהָלֶיךָ יַעֲקֹב that even when the B’nei Yisroel are in Golus which is a temporary place it is טֹבוּ אֹהָלֶיךָ because in ‘Golus’ they make a dwelling abode for Hashem’s presence to rest below. So, because the intention of Golus is not that the Avodas Hashem that is done now, should just be as a preparation for an abode that will come into being when Moshiach comes, [but on the contrary] that immediately at the time of the Avodah deep in ‘Golus’, [this] makes a dwelling, an abode for Hashem Blessed be He.
