The Gemara (Succah 47a) clearly states that on Shmini Atzeres in chutz l’aretz one should sit in the succah, but not make a bracha. While the Rishonim are busy explaining this dichotomy[1], it doesn’t appear that there is any discussion about the obligation to sit in the succah. This makes the custom of many not to sit in the succah all the more intriguing. In the subsequent paragraphs, I hope to bring a number of reasons that will hopefully explain the basis for this somewhat prevalent yet perplexing minhag[2].

Tosfos in Succah (ibid. D”H Misav) ask the following question. Why is it that we sit in the succah on Shmini Atzeres, because of sfeka d’yoma, but we don’t take the lulav and esrog for the same reason? They answer, that since the daled minim are muktzah on Shabbos and Yom Tov, and the only reason that we can take them on Yom Tov is because we are obligated. If we would take them on Shmini Atzeres, it would be obvious that we are taking them due to the safek, and it would look like a violation of baal tosef. However, when it comes to the succah, there are many times that we enjoy sitting outside on the porch. Therefore, it isn’t obvious why we are sitting there, and we are therefore obligated to do so because of the safeka d’yoma. This is what is written in the Tosfos that we have on the page in Meseches Succah. However, if you look at the Tosfos Rabbenu Peretz, he adds a few words. He writes that there was a custom for people to eat in the succah only during the day on Shmini Atzeres, but not at night.The reason for this may be because at night it is very cold and it is obvious to all why they are sitting in the succah, whereas during the day it could just be that they enjoy eating outdoors. This is echoed by the Korban Nisanel (perek 4 ois 7), who writes that if it is a cold or windy day, one should refrain from eating in the succah on Shmini Atzeres. It is for this reason that R’ Yaakov Kamanetsky rules in the Emes L’Yaakov on Shulchan Aruch, that if someone forgot to leave a light on in the succah on Shmini Atzeres which falls out on Shabbos[3], he should eat his meal in the house, because otherwise it would be obvious that he is eating outside to fulfill his obligation.

Another line of reasoning not to require eating in the succah on Shmini Atzeres comes from the reading of the Gemara that the obligation is based on. The Yichusai Hatanaim V’Amoraim says that there are those who say to follow the second opinion of the Gemara like we do in most instances in Shas, and the second opinon says that there is a machlokes if you should sit in the succah on Shmini Atzeres, and we paskin that you don’t need to sit in the succah. These people hold like the second opinion in the Gemara, even though the Gemara clearly writes that the halacha is that you should sit in the succah and not make a bracha, because they understand that line to have been added by the Baal Halachos Gedolos, and they disagree with it. Another defense of this practice which is based on the reading of the Gemara is found in the S’fas Emes. He writes that when the Gemara writes that one should sit in the succah on Shmini Atzeres, it doesn’t mean that he has to eat in the succah, rather, he is allowed to sit there. Since there is no obligation to sit in the succah, the Gemara says that you sit there, but don’t make a bracha. Accordingly, someone who doesn’t want to sit in the succah, doesn’t need to.

The minhag of eating inside for both meals, is but one of the minhagim that we have nowadays. There are those who eat inside only at night, and those who eat in the succah only at night. The important thing for us to remember is that like the minhag of eating inside for both meals, these minhagim are based on credible sources in the Rishonim and Achronim[4]. By recalling this, it will be easier for us to accept and relate to people whose minhagim are different than ours.

[1] See the explanation of the Ritva and the Ran in Succah ibid. in the opinion of the Rif. Also, see the Mordechai (772), the Meiri, and the Rambam (Teshuvas P’eir Hador siman 26) where these Rishonim offer different answers to the question.

[2] Note; this article is not meant to condone the practice of eating outside of the succah on Shmini Atzeres, which goes against the Shulchan Aruch (siman 668 seif 1) and the majority of the Achronim. Rather, the purpose is to gain an understanding to why the minhag exists, and what it is based on.

[3] Presumably in a manner that he would be required to eat in the succah during Succos, because if he wouldn’t need to eat there on Succos, like the Rama (siman 640 seif 4) paskins, then of course he wouldn’t need to eat there on Shmini Atzeres.

[4] See the Tur (siman 668) and the Bais Yosef and Bach (ibid.) who discuss the minhag of eating in the succah for the day and not the night. See the Taz (siman 668) where he talks about sitting in the succah only at night.