(18) At a command of G_D the Israelites
(dismantled the mishkan) and traveled, and at a command of G-D they (reconstructed the mishkan and) made camp: they remained encamped as long as the cloud stayed over the Tabernacle.
(19) When the cloud lingered over the Tabernacle many days, the Israelites observed G_D’s mandate and did not journey on. (20) At such times as the cloud rested over the Tabernacle for but a few days, they remained encamped at a command of G_D, and broke camp at a command of G_D. (21) And at such times as the cloud stayed from evening until morning, they broke camp as soon as the cloud lifted in the morning. Day or night, whenever the cloud lifted, they would break camp.
וקסבר ר' יוסי סותר על מנת לבנות במקומו הוי סותר על מנת לבנות שלא במקומו לא הוי סותר א"ל רבה מכדי כל מלאכות ילפינן להו ממשכן והתם סותר ע"מ לבנות שלא במקומו הוא א"ל שאני התם כיון דכתיב (במדבר ט, יח) על פי יי יחנו כסותר ע"מ לבנות במקומו דמי
As per R' Yosi's opinion that dismantling is only prohibited if one intends to rebuild in the same exact location meaning, that the very demolition is the genesis of the renovation, since it is being done in the very same space), is it a violation of Shabbos.
Imagine a young woman traveling half way round the globe. From Miami she flies to LA, then to London, Moscow, Tel Aviv, Johannesburg, Sydney, and then NY. In each place, she must wait on the long and exhausting lines to go through customs and security. She needs to wait on lines to board and deplane. In each place, she needs to deal with luggage, travel, and settling in. As she enters each country, she receives a unique stamp on her Passport, indicative of the distinctive status of the new country she is about to enter, with a bureaucracy all its own.
But what if this young woman is holding an infant in her arms as she makes this arduous journey half way round the world? If the baby was asked where he has been all these days and weeks, what would his response be? If you were to ask him—or her—how many countries he visited, in how many places did he hang out, how many lines he waited on, how many passport controls he needed to endure? His answer will be: I was in the same place all the time—cuddled up in my mother’s arms.
For the baby, there is little difference between continents, countries, states and cities. All the long, grueling and strenuous lines don’t mean much to him—as he is protected from all of it. Throughout all the journeys, he lay comfortably and stably in his mom’s arms, oblivious to the multitudes of changes and fluctuations all around him. From his experience, he is not even “moving around” from one end of the globe to the other. He’s lodged comfortably in the safest and most nurturing place on earth: In his mother’s or father’s warm clinch.
This, then, is the meaning behind the Talmudic answer: “Since the Torah states, ‘They camped at G-d's word and moved on at G-d's word,’ when they dismantled the Mishkan it was as though they had the intention of reassembling it in the very same spot!” While journeying in the desert, the Jewish people experienced themselves as lodged 24/7 in G-d’s loving and embracing “arms.” From their perspective, they were always situated in the same “place.” Sure, geographically, they moved around; but in their consciousness, they have not moved anywhere: they were in the same spot—in the loving and nurturing grip of G-d.
Rabbi Chaim Shmulevitz, Sichos Musar, 5733.
(8) I am ever mindful of the G-D's presence; He is at my right hand; I shall never be shaken.
(ב) וביאור הענין הוא רק אמונה אמיתית ביוצר בראשית דהיינו שהבריאה יש מאין הנק' ראשית חכמה והיא חכמתו שאינה מושגת לשום נברא הבריאה הזאת היא בכל עת ורגע שמתהוים כל הברואים יש מאין מחכמתו ית' המחיה את הכל וכשיתבונן האדם בעומק הבנתו ויצייר בדעתו הווייתו מאין בכל רגע ורגע ממש האיך יעלה על דעתו כי רע לו או שום יסורים מבני חיי ומזוני או שארי יסורין בעולם הרי האין שהיא חכמתו יתברך הוא מקור החיים והטוב והעונג והוא העדן שלמעלה מעוה"ב רק מפני שאינו מושג לכן נדמה לו רע או יסורים אבל באמת אין רע יורד מלמעלה והכל טוב רק שאינו מושג לגודלו ורב טובו וזהו עיקר האמונה שבשבילה נברא האדם להאמין דלית אתר פנוי מיני' ובאור פני מלך חיים וע"כ עוז וחדוה במקומו הואיל והוא רק טוב כל היום וע"כ ראשית הכל שישמח האדם ויגל בכל עת ושעה ויחיה ממש באמונתו ביי המחיה ומטיב עמו בכל רגע
...This means: there is to be only an absolute belief in the Yotzer Bereishit ; that is, that the creation of being ex nihilo (yesh meayin) [which is called reishit-chochmah, i.e. His wisdom which is not apprehensible to any creature]— this creation occurs constantly and every moment, by all creatures coming into being [as a substance ex nihilo (yesh meayin)] from His blessed wisdom which animates everything. And when man will contemplate in the profundity of his understanding, and will imagine in his mind his coming to be ex nihilo— truly every moment, how can he possibly think he has ever suffered, or had any afflictions related to "children, life, and sustenance," or whatever other worldly sufferings. For the naught (ayin) which is His blessed wisdom is the source of life, welfare and delight. It is the Eden which transcends the world to come, except that, because it is not comprehensible, one imagines to have sufferings, or afflictions. In fact, however, no evil descends from above and everything is good, though it is not apprehended because of its immense and abundant goodness. And this is the essence of the faith for which man was created: to believe that "There is no place void of Him" and "In the light of the King's countenance there is life," and, conclusively, "Strength and gladness are in His place," because He is but good all the time.
Therefore, first of all, man ought to be happy and joyous at all times, and truly live by his faith in the Lord who animates him and is benignant with him every moment. But he who is grieved and laments makes himself appear as if he has it somewhat bad, and (is) suffering, and lacking some goodness; he is like a heretic, Heaven forfend. That is why the Cabbalists strongly rejected the trait of sadness.