Outside of Israel all holidays [yom tov] ordained by the Torah (with the exception of Yom Kippur), are observed for two days. The additional day is called the “second festival day of the exiles.” Originally, the calendar was determined by a central religious court in Israel on a month-by-month basis, based on the testimony of eyewitnesses who saw the new moon. Their decision determined when the new month would begin, and consequently, when the festivals would begin. After the court reached its decision, they would send out messengers to notify the Jews in all their communities of the day they had declared to be the first of the month (Rosh Hodesh). These messengers did not reach distant places in the Diaspora to inform them in time of the correct date for the festival. Therefore, the Jews living there would of necessity observe two days, due to the uncertainty of the dates of the month. Even at a later time, when the calendar dates became permanently fixed based on astronomical calculation, the Sages ordained that all communities outside of Israel should continue to observe each festival for two days, just as when there was a real doubt as to the date. This “second festival day of the exiles” is observed in the same manner, and treated with equal severity as the first day, and the prohibitions of the first day apply on the second day as well.

It should be noted that one may not prepare for the second festival day on the first day, even if the preparation does not involve the performance of a prohibited labor. For example, one may not set up the candles for the lighting of the second night in the afternoon of the first day, but rather one must wait for nightfall.

The prayers of the second festival day of Sukkot are basically the same as those of the first day. Likewise, the Torah reading is identical, except that a different haftara is read, from I Kings (8:2–21). This haftara recounts the inauguration of the Temple of Solomon, which took place during the festival of Sukkot.

If the first day of Sukkot was Shabbat, a Havdala blessing is inserted into the Kiddush recited on the second night, before the blessings of Sheheheyanu and “who… commanded us to reside in the sukka.” The Havdala blessing is preceded by the blessing over a flame that is always recited in the Havdala ceremony after Shabbat. The text of these blessings is as follows:

Blessing over the flame:

“Blessed are You, Lord our God, King of the universe, who creates the lights of fire.

“Blessed are You, Lord our God, King of the universe, who distinguishes between sacred and mundane, between light and darkness, between Israel and the [other] nations, between the seventh day and the six days of work. You have distinguished between the sanctity of Shabbat and the sanctity of festivals, and You have sanctified the seventh day above the six days of work. You have distinguished and sanctified Your people Israel with Your sanctity. Blessed are You, Lord, who distinguishes between sacred and sacred.”

What is the halakha for a resident of Israel who is abroad for the festival, and for one who lives outside of Israel and is in Israel for the festival?

A resident of Israel who is traveling abroad and plans to stay there during the festival, and similarly, a foreign resident who came to Israel to celebrate the festival, with the intent to return home afterward, should consult with a rabbi in advance on how to conduct himself on the second day of the festival.