The day after Moses’ descent from Mount Sinai on Yom Kippur, his father-in-law Jethro encountered him attempting to singlehandedly judge the Jewish nation. This prompted him to offer advice:
You will surely wear yourself out…for the matter is too heavy for you; you cannot do it alone. Now listen to me [and] I will advise you…You shall select from the entire nation men of valor…and you shall appoint over [Israel] leaders over thousands, leaders over hundreds, leaders over fifties, and leaders over tens. They shall judge the nation at all times, and it shall be that any major matter they shall bring to you, and every minor matter they shall judge themselves. This will make it easier for you, and they shall bear [the burden] with you (Exodus 18:18–22. Rashi to ibid. 18:13).
The day after Moses’ descent from Mount Sinai on Yom Kippur, he gathered the nation of Israel and instructed them to construct a Mishkan so that G‑d’s presence would dwell among them. The Jews eagerly brought all of the necessary materials, exceeding what was needed for the task (Exodus ch. 35. Rashi to ibid. 35:1).
Tachnun (confession of sins) and similar prayers are omitted.
It is customary to begin working on -- or at least planning -- the construction of the sukkah immediately after Yom Kippur. Indeed, The Midrash (Vayikra Rabbah 30:7) describes the four days between Yom Kippur and Sukkot as a time when the Jewish people are "preoccupied with mitzvot... this one is occupied with his sukkah, this one is occupied with his lulav..."
According to an old Chassidic tradition -- mentioned in the writings of the Baal Shem Tov -- the day after Yom Kippur is referred to as "G-d's Name." (The Baal Shem Tov explains that each of the various divine names describe G-d's involvement in a specific "world" or realm of reality, but the designation "G-d's Name" -- without reference to any particular name -- connotes a divine effluence that transcends all realms and particulars. On Yom Kippur, we access and reveal the very essence of our soul, which is one with the very essence of G-d; thus the day after Yom Kippur carries the designation "G-d's Name.")
There are two sorts of inner convictions of the soul, this thing we call faith.
Unbound by the confines of space and time, your soul sees a reality your mind cannot fathom. From that vision seeps down a conviction that G-d is with you, that He is good, and that there is really nothing else but Him.
Not because you understand. But because your soul sees that this is so. And she sees with a clarity and certainty the flesh eye could never attain.
Nevertheless, a higher vision means there are two and not one: There is you and there is the vision you perceive. And if there are two, two can be separated.
So that, when darkness and confusion swells and storms, threatening to rip you away from your G-d, a higher vision is not enough.
That is when you need to reach to the very core of your soul. Not to that place in the soul that sees G-d, but to the essence of the soul that is truly a part of G-d.
To say, "This is my G‑d. I am His, He is mine, and we are one."
"And so, nothing can stand between us."