Siman 661

For Mincha, they pray as in "Yotzer," and likewise for Arvit as on the first night. The Tur wrote that in the kiddush of the second night, one says kiddush, and zeman immediately after it, and afterward sukkah. For zeman refers only to kiddush, and not to sukkah. For even if the first day were a weekday—he would have fulfilled the obligation with the zeman of the sukkah; therefore, one must not interrupt with sukkah between kiddush and zeman. And the Avi HaEzri wrote that even on the second night one should say zeman at the end, like Yaknehaz, even though the zeman does not refer back to havdalah. And my master, my father, of blessed memory, agreed with the first opinion. Thus far his words. For it is not similar to havdalah which requires a cup; therefore, one should not interrupt with zeman between "borei peri ha-gafen" and havdalah. But sukkah—it has no connection to the cup, and if so, why should he interrupt with sukkah between kiddush and zeman (Beit Yosef)?

Our teachers, the authors of the Shulchan Aruch, ruled like the Rosh, that on the second night "shehecheyanu" comes first, and so we practice. Nevertheless, there are some among the great authorities who wrote that the primary view is like the Avi HaEzri, that one should not make any distinction between the first night and the second night, and we prioritize sukkah and afterwards zeman, as on the first night. And there are some among the great authorities who practiced accordingly (Maharshal and Bach). And it is obvious that one who did not eat on the first night in the sukkah—that he recites the blessing of sukkah on the second night and afterwards zeman (Magen Avraham).