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In Diaspora, on the 1st day of Hol Hamo'ed Succot, which is the 3rd day of Succot, we read the Torah portion pertaining to the Musaph offering given on both the 2nd day as well as the 3rd day of Succot. This is because of Sfeika D'yoma. These 2 sections are recited also as part of the Musaph Shemoneh Esreh. The similar procedure is done on the 4th - 7th day of Succot - i.e. we recite the sections of the previous day as well as the current day.

Why aren't we consistent with this procedure on the 2nd day of Succot and recite the offerings for both the first and the 2nd day of Succot?

  • The same can be said about the first day of Shemini Atzeres in the diaspora (i.e why do we not say the musaf for the seventh day as well as the eighth on that day?) – Joshua Pearl Oct 11 '17 at 8:57
  • @JoshuaPearl Perhaps, but not likely. Shmini Atzeret is considered its own hoiliday. – DanF Oct 15 '17 at 2:02
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The law is in shulchan aruch orach Chaim 490

I guess that it is the same reason that we are strict to say shehechyanu (and do everything) on the second day as on the first day (since we live by the calander now lasy people might say it is not the same as the first day and we can do what we want)

As the shulchan aruch harav 490.1 sais

...

יבאו לזלזל בו לומר שאינו יום טוב כלל ועל ידי כן יבאו גם כן לעשות בו כל מלאכת עבודה

they will come to disrespect it and say it is not yomtov at all, and through this will come to do in it complet melochois (work)

But on hol hamoed we do not have this problem we can say for both "possible" days

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I believe this is the same reason we do not say the blessing on dwelling in the Sukkah on Shemini Atzereth, namely, to make a verbal declaration (or an action*) on Yom Tov that implies that it is chol would be considered a profanation of the sanctity of the day.

*such as waving the four species; this reasoning is also used to justify the controversial custom of not sleeping in the Sukkah on Shemini Atzereth.

  • *or eating Gebrokhs – Double AA May 3 '16 at 3:59
  • @DoubleAA My assumption is that the greater leniencies of achron shel pesach reflect the acknowledgment that the stringencies themselves are not meikkar hadin. On the other hand, if the stringency itself went back to before the hizharu, I'd hear your point... – Loewian May 3 '16 at 13:39

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