Likutei Moharan 70:2/ליקוטי מוהר"ן ע׳:ב׳

12A. This is the concept of the Tabernacle. The Tabernacle had an attracting force for drawing Godliness to the site in which it stood, as in “Draw Me; we will run after You” (Song of Songs 1:4). Specifically “we will run after You,” since the closer one comes to it, the faster one runs, on account of the attracting force.

2As the Midrash (Shemot Rabbah 31:10) brings: The word MiShKaN (Tabernacle) connotes MaShKoN (a guarantee). It is a guarantee for the Jewish people that the Divine Presence will dwell in their midst even if they transgress, God forbid, as it is written (Leviticus 26:11): “I will set My Tabernacle in your midst, and My soul will not detest you.” Thus we find that the SheKhiNah (Divine Presence) dwells with Israel because of the miShKaN. Hence MiShKaN is etymologically similar to “MaShKheiNi (Draw Me)…,” since it had a koach haMoSheKh (attracting force) for drawing Godliness to the site on which it stood.

3Therefore, no one can erect the Tabernacle but the tzaddik who is the aspect of dust. This is the aspect of Moshe, who was the most humble of all men. Thus it is written (Exodus 40:18), “Moshe erected the Tabernacle.” No one else could put it up it. For only that tzaddik who is the aspect of dust, the attracting force, could erect the Tabernacle, the aspect of the attracting force for drawing Godliness, as explained above.

4This is the meaning of what is written (Deuteronomy 7:7), “It was not because you were more numerous [than all the nations] that God desired you.” On this our Sages, of blessed memory, expounded: “It was not [because you were more numerous]”—but because you made yourselves less—“that God desired you.” They made themselves less and were self-effacing, and so became the aspect of dust, with its attracting force: corresponding to the Tabernacle, which draws Godliness. Therefore, “God desired you.” This is as in “I dwell with the humble” (cf. Isaiah 57:15). Through modesty, by which [the tzaddik] makes himself like dust, he acquires the attracting force for drawing God to himself, just like the Tabernacle.

52B. This is also the concept of glory mentioned in connection with the Tabernacle, as it is written (Exodus 29:43), “it will be sanctified with My glory”; and it is also written (ibid. 40:34), “and God’s glory filled the Tabernacle.” Whatever glory people have in this world, from the small to the great, they receive it exclusively from this tzaddik who is the aspect of dust/the Tabernacle, from whom everything is drawn. This is because all glory and greatness are solely with the tzaddik. Everyone else receives from him, as it is written: Wherever you find His greatness, there you find His humbleness (Megillah 31a). Thus we find that where there is modesty and humility, all glory and greatness reside, as it is written: “I dwell with the humble.”

6Therefore, all leaders in the world receive their glory by means of this tzaddik who is the aspect of dust. The renewal of <authority and> glory are likewise [from him]. Every time that glory is renewed—that this official receives a new appointment, thus renewing authority and glory—it is entirely by means of this tzaddik. For commensurate with the manner in which he each time erects the Tabernacle, which is the source of glory, as in “and God’s glory filled the Tabernacle,” glory and authority are renewed accordingly.