Nochum, saying that kabalistic reasons (of which there aren’t any) can dismiss a mitzvah deoraysoh is bordering on if not fully apikorsus. As has been discussed, the miteler rebbe had halachik reasons for not sleeping in a sukkah. Being mitzrayer that you’re not mitztayer like he was or whatever garbled reasons they give to be poretz geder in eretz yisroel and not sleep in a sukkah there, is purim torah. Mitztayer has gedorim; halacha does not incorporate how you supposedly feel the need to sense the ohr makif bina, but you don’t so you’re Mitztayer about it, and thus patur…
We can defend established minhagim of not sleeping in chutz laaretz, but ever since the first yishuv not one community in eretz yisroel has ever not slept in a sukkah. It’s a chief reason for rav shach”s opposition, as it represented a vital breach of halacha.
Characteristic of chabad is to speak of far off things and dismiss opposition by saying that they are enlightened(they’re not) and understand kabalah (they don’t) and all questions on them are just from us lowly jews who only know shas and poskim, but if we were exposed to the light of chasidis(for some reason they insist on pronouncing it such) we definitely would delete shalosh seudos, not sleep in a sukkah ever, carry around pictures of a deceased rabbi for protection and ask him for help, believing he can hear you no matter where you are.
I’ll take my tanya, nefesh hachaim, shas and poskim (not in that order) and try my best to be a good jew without kabalistic shabsai-tzvi-esque innovation.