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The Torah's presentation of Chag ha-Sukkot in parshat Emor in two different sections (23:33-36; 23:39-43) conveys Sukkot's distinctiveness, as well as its substantive link to the yamim noraim, particularly to Yom Kippur. Several mefarshim (see Netziv) note the Torah's emphasis of "la-chodesh ha-shevii ha-zeh" (23:27,34) regarding both Yom Kippur and Sukkot. The extra word ("ha-zeh") implies a connection, probably a progression, between the three moadim of Tishrei. Moreover, the Torah's introduction of its second discussion of sukkot in Emor (23:39) invokes the qualifying word "ach", paralleling the previous introduction to Yom Kippur (23:27). [See Ibn Ezra, Rashbam who underscore this link. Seforno, on the other hand, only accentuates the distinctiveness of Sukkot.] The expression "shabbaton" in Emor is applied exclusively to the moadim (beyond Shabbat itself-23:3) of Tishrei- Rosh Hashana (23:23), Yom Kippur (23:32), and sukkot (23:39). Only Yom Kippur (23:28) and Sukkot (23:40) emphasize the festival aspiration and experience of "lifnei Hashem Elokeichem". Only these holidays explicate a broader spiritual agenda (23:28-"ki yom kippurim hu le-chapper aleichem"; 23: 43- "le-maan yeideu doroteichem ki be-sukot hoshavti et Benei Yisrael be-hozii otam mei-eretz mitzrayim...") binding them together.
The Zeror haMor (ad loc. See also Netziv, Haamek Davar) attributes sukkot's special status as a moed, also reflected by other unusual manifestations that are exclusive to this chag, precisely to this link to the yamim noraim experience. Having successfully confronted the challenges of din by attaining kapparah, Klal Yisrael achieved a level of sheleimut hitherto unattained, even at yeziat Mitzrayim and unsurpassed even during matan Torah. He argues that these achievements are symbolized by the mitzvot of lulav (an expression of victory and success) and Sukkot (underscoring the transition from anxiety, even panic to total self-confidence in Hashem's hashgachah), establishing Sukkot as the premier moed, worthy of a double treatment in parshat Emor and of unprecedented daily hallel throughout the whole chag.
While this perspective accounts for a number of sukkot's special manifestations, it does not fully explain what appears to be a special emphasis on the role of mitzvot as the premium expression of avodat Hashem in this holiday. In addition to the exceptional fact that there are two distinct mitzvot on this chag, it is noteworthy that each of these mitzvot - lulav and sukkah - also particularly accentuates the concept of the special stature of hechsher mitzvah (the steps needed to prepare for and enable a mitzvah) and of cheftzah shel mitzvah, (an object used in mitzvot), as well as promoting the consequential notion of hidur mitzvah.
Sefer ha-Hinuch (no. 325) formulates this emphasis without elaborating its foundation in the Sukkot holiday. However, the halachic perspective on the significance of building the sukkah (see Ketubot 86a, Shavuot 29a, Sukah 46a and Tosafot s.v. ha-oseh and s.v. nichnas and see Netziv, Haamek Davar, and especially in his commentary on the Sheiltot) and even regarding the integration of the diverse minim exemplifies this point. The concept of muktzeh le-mitzvato (Sukkah 9a- "ke-sheim she-chal sheim shamayim al ha-Chagigah kach chal sheim shamayim al ha-sukkah") which determines that the sukkah materials can be utilized exclusively for the mitzvah and the parallel concept with respect to the use of the 4 minim, project the prominence of mitzvah objects. The special role of "hadar", the esthetic quality of the etrog and other minim, and the status of sukkah decorations ("noi sukkah") constitute a definite motif of chivuv ha-mitzvot during sukkot.
It is unsurprising, given this pattern of emphasis, that some poskim (Bach, Taz etc., see also Rabbeinu Chananel Sukah 2b) understood the Torah's charge- "lema'an yeideu doroteichem ki be-sukkot hoshavti et Bnei Yisrael..."- as demanding a special awareness of the mitzvah of sukkah and possibly even its rationale or objective. In part, this concentrated focus on the two special mitzvot of the holiday, and by extension, the general attitude toward mitzvot, reflects a clean slate in the aftermath of the attainment of kaparah during the yamim noraim. Indeed, the midrash (Vayikra Rabbah, 30:7) commenting on the use of the term "(ulekachtem lachem) bayom ha-rishon..." concludes that "min hacha nachel chushbana" (the record of merits and transgressions begins anew from sukkot).
However, the accentuation of mitzvot at this juncture also reflects upon the sincerity of the teshuvah attained during the yamim noraim, as well as the sensitivity to spiritual life and opportunity which ideally underlies that process. [Indeed, Rambam (Hilchot Teshuvah 3:3,4) rules that mitzvot are a mechanism of teshuvah, distinct from the spiritual credit they provide.] In this light, the broader perspective on mitzvot as a preeminent expression of avodat Hashem assumes particular importance at this spiritual juncture. We can readily appreciate that the midrash (Vayikra Rabbah 30:7) perceives that the mitzvah preparation itself in the interim period between Yom Kippur and Sukkot constitutes a significant spiritual involvement ("esek ha-Torah").
Finally, sukkot magnificently conveys and embodies the necessary temporal transition from kabbalat ol malchut Shamayim to kabbalat ol mitzvot. The yamim noraim, particularly Yom Kippur, reaffirm the indispensable principle of kabbalat ol malchut Shamayim in many of its facets. Indeed, the neilah prayer (in the Ashkenazic tradition) concludes with a ringing articulation of the Shema and yichud Hashem. As the mishnah (Berachot 13a) notes this foundational but abstract commitment always demands the follow-through of kabbalat ol mitzvot, the ideal vehicle for avodat Hashem. In this respect, Sukkot, with its dual mitzvot, each of which particularly embodies the broader perspective and parameters of mitzvot as the ideal avenue to avodat Hashem, perfectly follows, reinforces and completes the singular holiday cycle of "ha-chodesh ha-shevii ha-zeh", the foundation for Torah life year-round.