By the Grace of G‑d
7th Cheshvan, 5715 [November 3, 1954]
Brooklyn, N.Y.

Sholom u’Brocho;

Rabbi Baumgarten conveyed to me your question as to why it is not the custom of Chabad Chasidim to decorate the Succah, as well as to sleep in the Succah.

This question calls for a lengthier explanation than this letter would permit. However, I trust the following points may suffice.

I. Re DECORATIONS

1) Generally, a Mitzvah must be observed on its Divine authority (with קבלת עול) and not on rational grounds, i.e. for any reason or explanation which we may find in it. An exception, to some extent, is the case where the significance of the Mitzvah is indicated in the Torah, and our Sages have connected its fulfillment with it. At any rate, only a qualified person can interpret it more fully.

2) We have a rule that a Mitzvah should be performed to the best of one's ability, and as the Rambam explains (at the end of Hilchoth Issurei Hamizbeach).

3) Unlike the Sechach and walls of the Succah, decorations are not an essential part of the Succah, but an adornment which adds to the enjoyment of the person sitting in the Succah; they are as the name clearly indicates, supplementary objects which beautify the external appearance of the Succah.

4) The attitude of Chabad Chassidim in this connection as 'taught' by generations of Chabad leaders and teachers, is that the Succah is to imbue us with certain essential 'lessons', which are explained in Chassidic literature and the Talmudic literature in general. It is expected of Chabad Chassidim that they should be impressed by the essential character of the Succah without recourse to the 'artificial' make up; that the frail covering of the Succah and its bare walls, not adorned by external ornaments, rugs or hangings, should more forcibly and directly impress upon the Jews the lessons it is meant to convey.

II. Re SLEEPING IN THE SUCCAH

5) In order to safeguard and inspire a greater feeling of sanctity towards the Succah, sleeping in it is not practiced by us. The basis for this is twofold: FIRST, we have a rule that המצטער פטור מן הסוכה (suffering exempts one from dwelling in the Succah). Secondly, during sleep, a person is not in control of himself, and, furthermore, the very act of dressing and undressing, etc. inevitably creates a commonplace attitude toward the place which serves as a bedroom. Such a depreciation of attitude toward the Succah (by sleeping in it; as explained above) from what his attitude should properly be towards the Mitzvah of G‑d whereby he has sanctified all Jews, would be deeply felt by the Chabad Chassidim by virtue of his Chassidic teachings and upbringings, and would cause him profound spiritual suffering. The combination of these two considerations, therefore, led to the custom not to sleep in the Succah.

However, if a Jew feels absolutely certain that his sleeping in the Succah would not in the slightest affect his attitude toward the sanctity of the Succah, and is consequently free from any mental pain that might be caused thereby, he is duty-bound to sleep in it, in accordance with the fullest meaning of תשבו כעין תדורו, to make his Succah a dwelling place to the utmost. I hope the above will provide an adequate answer to your question, but should you desire further clarification, do not hesitate to write me.

With Blessing,