Hayom Yom: Tackling Life's Tasks - 16 Tishrei, The 2nd day of Sukkos

In Eretz Yisrael, only the first day and the eighth day of Sukkos — 15 and 22 Tishrei, the days specified in Vayikra 23:34-36 — are celebrated as fully-fledged days of Yom-Tov. In the Diaspora, 16 and 23 Tishrei are also fully observed as Yom-Tov, because communications in Temple times left remote communities in doubt as to which day the Sanhedrin in Jerusalem had determined as Rosh Chodesh two weeks earlier. Because of this “doubt as to the day” (sfeika deyoma), those communities observed an additional day as Yom-Tov — 16 and 23 Tishrei. In each case, the additional day is known as Yom-Tov Sheini shel Galuyos (lit., “the second festival of the exiles”). For a documented clarification of this entire subject, see the volume on Rosh HaShanah and Yom Kippur in the Alter Rebbe’s Shulchan Aruch (Bilingual Edition), sec. 600 (p. 132ff.).

Even though we now have a fixed calendar, and Rosh Chodesh is no longer determined by the sighting of the new moon, Sukkos has remained a nine-day festival throughout the Diaspora, with two festive days at the beginning (15 and 16 Tishrei) and two festive days at the end: the eighth day (22 Tishrei) is called Shemini Atzeres, and the ninth day (23 Tishrei) is called Simchas Torah. This leaves the four intermediate days of Chol HaMoed (17-20 Tishrei), and the seventh day of the festival, which is called Hoshana Rabbah (21 Tishrei). These five days all share the same semi-festive status. Thus, in the Diaspora, there are 2412=9 days in all.

In Eretz Yisrael, Sukkos begins with one day of Yom-Tov (15 Tishrei); then come five intermediate days of Chol HaMoed (16-20 Tishrei); then comes the seventh day of the festival, which is called Hoshana Rabbah (21 Tishrei), which has the same semi-festive status as the preceding five days of Chol HaMoed; and finally one day of Yom-Tov (22 Tishrei), which telescopes both Shemini Atzeres and Simchas Torah, and is known by either name. Thus, in Eretz Yisrael, there are 1511=8 days in all.

Siddur, p. 329.

This directive applies only to the second night of Sukkos, which is Yom-Tov only in the Diaspora. (In Eretz Yisrael, this night is the eve of the first day of Chol HaMoed.)

The rationale: Because of the above-mentioned “doubt as to the day,” Kiddush is indeed recited on this second night as if it were the first night of the festival. Nevertheless, for the actual sukkah one has already recited Shehecheyanu. Placing this blessing before the blessing over the sukkah indicates that the Shehecheyanu is addressing the festival, not the sukkah.

Tehillim 107; Siddur, p. 148. On this omission, see the entry for 18 Nissan.

Siddur, p. 149. This Aramaic passage is one of the Introductions to Tikkunei Zohar.

In the section entitled Derushim LeSukkos, p. 78c.

Yeshayahu 12:3.

Concerning the celebration known as Simchas Beis HaShoevah (Sukkah 5:1-4). Every Sukkos, amidst singing and dancing and instrumental music, water was drawn from the wellspring of Shiloach (Siloam/Silwan) outside the walls of Jerusalem and was brought uphill to the Temple Mount, where it was used in the Divine service in the Beis HaMikdash.

I.e., Divine inspiration. In a consummate sense, this phrase also signifies the spirit of prophecy — as in the case of Yonah (Jonah) that is recorded in the above source.

Lit., “without end.”

In the original, sof.

A Kabbalistic teaching in Sefer Yetzirah 1:7.

Sefer HaSichos 5696-5700 [1936-1940], p. 162.