Clean Sukkah

The Rif at the end of Sukkah says that if one must use their sukkah to eat in on Shemini Atzeret because they have no other place, then for a small sukkah, one puts a candle in it that will diminish the size of the sukkah, but for a big sukkah, one should bring in their utensils that should normally not be brought into the sukkah, the disgusting utensils.  The Baal Hameor asks on the Rif that bringing such utensils in will not disqualify the sukkah?  Hence he says that the point of bringing in the utensils is not to disqualify the sukkah, rather just to indicate that one is not using it as a sukkah ,just as their house to avoid בל תוסיף.  The Ran understands that the Rif agrees with this and the terminology of the Rif, לפסול is not precise.  The Raavad understands the Rif is literal and the sukkah does become disqualified because a person becomes disgusted with such a sukkah.  Rabbenu Manoach (6:14) also understands the sukkah becomes disqualified rabbinicly in these circumstances and one can not say a beracha on a sukkah that one's disgusting utensils are in it.  (The Shar Hatzion 639:13 is חושש for this opinion.)  The Chasam Sofer beginning of siman 639 asks why does Rabbenu Manoach say the sukkah is disqualified, the person is not living in the sukkah כעין תדורו  but why is it possul?  It seems that Rabbenu Manoach held this lack of תשבו creates a problem in the sukkah itself.  As we see in the Ran on that very Mishna at the end of Ch. 4 which says one shouldn't take out the nice things out of the sukkah on the last day of sukkot.  The Ran explains even after he is done eating, he must leave the sukkah adorned.  We see that תשבו is not just a way of living in the sukkah, its a din in the sukkah itself.  (This yesod is explained by Rav Moshe Shmuel and others.)