Regarding both of these two Avodahs that of ‘Ohel’ and that of ‘Mishkon’ of ‘Temporary’ and of ‘Permanence’, of Torah study and of Mitzvos that which it says at beginning of the Possuk מַה־טֹבוּ אֹֹֽהָלֶיךָ applies.
The straightforward explanation of the Possuk is that already before this Possuk was said, there were tents of Yaakov and dwellings of Yisroel. The ‘Chiddush’ of this Possuk is that which says מַה־טֹבוּ. In other words that both of them (‘באֹהָלֶיךָ יַעֲקֹ ’ and ‘מִשְׁכְנֹתֶיךָ יִשְרָאֵל’) are in a state of ‘מַה ’ and both of them are in a manner of ‘טוֹב’.
Permanence: As mentioned they are reflected in the difference between the study of Torah and the performance of Mitzvos.
Of Mitzvos: So on all the different forms of Avodah that have been discussed.
Which it says: About the Ohel of Yaakov and about the Mishkon of Yisroel.
מַה־טֹבו : The Chidush of this Possuk is not that there are two kinds of Avodah.
אֹהָלֶיךָ יַעֲקֹב : Avodas Hashem in a state of the Ohel of Yaakov.
מִשְכְנֹתֶיךָ יִשְרָאֵל : Avodas Hashem in a state of the Mishkon of Yisroel.
Manner of טוֹב : Both of these Avodahs reflect a message of ‘Mah’ which is the true ‘Bitul’ of a Jew in front of Hakodosh Boruch Hu. Nullity that stems from the essence of one’s Neshomoh. And similarly within each of these Avodahs there is a supernal טוֹב that resides.
