Y om T o v Sheni Yom Tov Sheni - Chidushei Torah@NDS

Chacham Zvi’s own son, Rabbi Yakov Emden, himself an acknowledged
posek in his own right, disagreed with his father’s opinion.
I believe one can infer from the Avkat Rochel that the Beit Yosef
considers the status of a guest in Eretz Yisrael a straight-forward
application of one who travels from a stringent to a less stringent
place. Therefore it can be argued that in reality there was no omission
since the laws of םוקממ ךלוהה were codified by him in Siman 468 of
the Shulchan Auruch Orach Chaim. However, the reverse situation
of a ben Eretz Yisrael visiting Chutz L’Aretz contains a number of
caveats (some of which will be shown later in this article), which the
earlier commentators discuss and which the Beit Yosef includes in his
commentary on the Tur 43 . Thus, these details necessitated inclusion of
their own section in the Shulchan Auruch, (siman 496, section 3).
The One Day View of the Chacham Zvi
The other famous ruling of how a visitor should keep Yom Tov Sheni
comes from the Chacham Zvi which is also cited by the Shulchan
Aruch HaRav 44 who says that the number of days of holiday a visitor
keeps is dependent only on his current location and is independent
of his intention to return to his former place. Unlike the Beit Yosef,
the Chacham Zvi rejects the notion that a traveler’s observance of
Yom Tov Sheni falls under the rubric of םוקמל םוקממ ךלוהה by bringing
as proof that if a whole community would move to Israel they would
keep only one day. Furthermore, he understands the takana of the
Talmud in Baitza 4b as pertaining only to Chutz L’Aretz 45 . Therefore
a visitor to Israel who plans to immediately return after the holiday
keeps one day just as the inhabitants of the Land of Israel do. As he
states at the end of his responsum:
ללכב ןיאו םרוג םוקמהש ןויכ יערא ךרד וליפאש לארשי ץראב םהש ןמז לכ
)ז”סק ןמיס יבצ םכח ת”וש( .”םשמ אציש םוקמה ירמוח“
The entire time they [visitors from the Diaspora] are in the land of
םייח תוחראה םשב ףסוי תיב ו”צת ’ס רוט ןייע 43
44 א”י ’יעס ו”צת ןמיס ח”וא The Shulchan Aruch HaRav was the version of the Shulchan Aruch written by
Rabbi Shneur Zalman of Ladi, (1745-1812) who was the founder of Chabad Hasidism. He is often
referred to by the name “Baal Hatania” after his other famous work on Chasidus, the Tania.
45 I believe the Chacham Zvi derives this understanding by inferring from Beitzah 4B’s wording of
םכידיב םכיתובא גהנמב ורהזה (instead of the more commonly known expression וניתובא גהנמב ורהזה
ונידיב) to exclude the communities of Eretz Yisrael who sent this message.
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