Siman 642

Arvit: They enter the beit knesset and pray Arvit, and they recite Keriat Shema with its blessings, and they say "Ufros," "Vayedaber Moshe," and they pray "Atah Bechartanu… on this day of the Festival of Sukkot, the time of our gladness." And the Sephardim say: "This day of holy convocation." And if it falls on Shabbat—he mentions that of Shabbat as well, and says "Vayechulu" and "Magen Avot." And even though on the first night of Pesach they do not say "Magen Avot" when it falls on Shabbat, this is because it is a night of guarding. But regarding Sukkot, this is not applicable. And even though we learn the first night from "the fifteenth"-"the fifteenth" from the Festival of Matzot, as I wrote in siman 639, nevertheless, regarding this matter it is obviously not applicable.

When it falls on Shabbat, we do not say "Maaravit," so that one does not tilt the candle during the recitation, since he is not accustomed to the piyut. And on the second night, on the conclusion of the holy Shabbat – they shall say the piyut of the first night, and that of the second is pushed aside. And in Pozna they say that of the second night. And at the end of Sukkah it implies explicitly that that of the second is pushed aside, see there (Magen Avraham). And know that there are those who err to take a new fruit during the kiddush of the second night. And it is an error, for this is only on Rosh Hashanah, because it is one sanctity, and not on the rest of the Yom Tov (Magen Avraham above, siman 600). And there are those who uphold this custom (Eliyahu Rabbah). And the reason: for according to what I wrote, that when one recited the blessing of "zeman" at the time of making the sukkah – he is exempt from the "zeman" of kiddush, if so, the first night is no worse than before the festival. Nevertheless, the custom is not so.