Answer #2: Perhaps he holds that after Yom Tov Rishon, which is mid'Oraisa, [one must wait] bi'Chdei she'Ya'asu on Yom Tov Sheni (but not after Yom Tov Sheni, which is mid'Rabanan).

Explanation: The case of one who cooks on Shabbos, it is fine that one may eat it. We need not decree lest one cook on Shabbos.

Consequence: According to [Opinion #2], one must wait after Yom Tov Sheni the time to go, detach and bring;

If it were only in order to detach, there is concern lest he tell a Nochri on Yom Tov to detach, in order that he will eat after Yom Tov after a short time!

Rebuttal: Perhaps Chachamim were not so stringent.

Support (for Opinion #1 - Ritzva): The Yerushalmi in Perek 3 of Shabbos connotes that the reason for bi'Chdei she'Ya'asu is like Rashi explained;

Citation (Yerushalmi - Beraisa): A woman may not fill a pot with lupines or Asasiyos (peas?) and put them in an oven just before Shabbos. If she did, they are forbidden on Motza'ei Shabbos bi'Chdei she'Ya'asu;

It explains there afterwards because [if he does not wait,] benefit of Shabbos is on him. Since he waits bi'Chdei she'Ya'asu, he does not benefit at all from Melachah of Shabbos.

Observation: When Shabbos and Yom Tov [are adjacent to each other], even according to Rashi, [Melachah done on the first day] is forbidden on the other, even for something brought from outside the Techum for a Yisrael;

If something was trapped or detached, even if it was not brought for a Yisrael, we should forbid on Shabbos and Yom Tov due to Hachanah, just like an egg laid on one is forbidden on the other.

Support: It connotes like this in Beitzah (4a). It connotes there that Rav, who forbade an egg, forbade also wood that fell off a date tree, and remnants of (i.e. what did not burn in) a bonfire, and remnants of wicks and oil [in a lamp] that extinguished on Shabbos;

The Yerushalmi explains that Rav forbids to light [them] on Yom Tov.

Pesak (Bahag, in Hilchos Yom Tov): Even though something trapped or detached on Yom Tov for Yisrael is forbidden until Motza'ei Yom Tov Sheni, something brought from outside the Techum for a Yisrael is permitted on Yom Tov Sheni, just like an egg laid on one is permitted on the other.

Source: He inferred from Beitzah (24b), which says that at night, they are forbidden bi'Chdei she'Ya'asu regarding "if there are of this species attached', and it does not say so about something brought from outside the Techum. This implies that [in the latter case] one need not [wait] bi'Chdei she'Ya'asu;

Explanation: The reason is because [Chachamim] were lenient about Techumim, like they were lenient that something brought for this Yisrael is permitted for another Yisrael.

Disclaimer: Surely this is unlike an egg. Regarding an egg, it is not applicable to tell a Nochri (he cannot cause it to be laid), [un]like something brought from outside the Techum.

Pesak (Ritzva): This is the Halachah, for we rule like Rav Sheshes against Rav Nachman in matters of Isurim;

The Halachah follows Rav Sheshes also against Rav Chisda, for he was greater than him, like we find in several places "Rav Chisda asked Rav Sheshes."

Support: Also below (67a) it says that when Rav Chisda and Rav Sheshes encountered each other, Rav Chisda's lips would tremble due to Rav Sheshes' [organized knowledge of] Mishnayos, and Rav Sheshes' whole body trembled due to the sharp, deep reasoning of Rav Chisda...

And it says in Horiyos (14a) that Sinai (a Chacham who knows a multitude of teachings) and one who uproots mountains [through his depth of reasoning, the former is preferable,] for all need one who has wheat [to sell].

Consequence: Therefore, if something was brought from outside the Techum for a Yisrael, it is forbidden for his entire household to eat it, for it is brought with intent for all of them (just like Rav Sheshes taught that everything brought to the Reish Galusa's house is brought for all Chachamim).

Inference: If they were detached today, even though they were brought for Nochrim, and the reason is due to Muktzah;

Even R. Shimon, who permits Muktzah, here he admits. Since he did not pick them before Yom Tov, he cast them out of his mind. They are like dried figs and raisins.

Support #1: In Beitzah (30b), it connotes that whenever one does not sit and anticipate (when it will become permitted), R. Shimon forbids Muktzah.

Support #2: Rashi explained like this in Beitzah (24b) regarding a Nochri who brought a gift for a Yisrael.

Question: In Chulin (14a), regarding one who slaughters on Shabbos, it connotes that it is not Muktzah according to R. Shimon, and even according to R. Yehudah, we wanted to say initially that [the animal] is not Muktzah!

Answer: We must say that the case is, he was anticipating perhaps a Cheresh, lunatic or child (who is exempt from Mitzvos) will slaughter it, and others saw [that he slaughtered properly].

Question: Why do we need the reason in Beitzah (3a) regarding Peros that fall [off the tree] "lest one alight [on the tree] and detach"? Even without this, they should be forbidden due to Muktzah!

Answer: The case is, he has ravens, so they are prepared for ravens (they are not Muktzah).

Implied question: It says in Shabbos (122a) that we do not bring an animal to Muktzah on Shabbos, i.e. grass that was detached on Shabbos! (This was prepared for animals from before Shabbos!)

Answer #1: We explained there that the case is, when they were attached they were in a place where the animal could not go to there.

Answer #2: We need the reason lest he alight and detach according to R. Shimon, in a case that he sits and anticipates [when they will fall off].

Question: Why does he need the reason of Muktzah [for Peros detached today]? Even without this, they should be forbidden lest one alight and detach!

Answer: "Lest one alight and detach" applies only to tree fruits, which are easy to detach. However, turnips, which require a hoe and axe, no (we do not decree);

Similarly, we decree about liquids [that flow from Peros] lest one squeeze, for they are easy to squeeze.

Explanation: Fish trapped on Yom Tov are forbidden due to Muktzah, like dried figs and raisins, and not because we decree lest he trap [for it is not easy to trap].

Support: In Shabbos (122a), regarding one who drew water for his animal, and a Nochri who lit a lamp or made a ramp, we do not decree to forbid a Yisrael to descend after him, lest he do so.

Implied question: In Chulin (14b) we compare [concern] lest he slaughter to [concern] lest he squeeze!

Answer: The Gemara could have rejected that they are different, like I explained. Even without this, it properly rejected there.

Explanation: Regarding Rosh Hashanah it says "Zichron Teru'ah", and regarding Rosh Chodesh it says in Parshah Beha'aloscha, regarding the trumpets "v'Hayu Lachem l'Zikaron."

Explanation #1 (Rashbam): One need not mention the verses of Musaf, not of Yom Tov and not of Rosh Chodesh, like Rav Chinena said in the name of Rav in Rosh Hashanah (35a), that since he said 'and in Your Torah it is written, saying', he need not [say the verses] regarding Malchiyos, Zichronos and Shofaros. If he began [saying], he must finish.

Implied question: A Mishnah (Rosh Hashanah 32a) teaches that one may not say less than three!

Answer: That is if he began.

Explanation: The same applies to verses of Korbanos [of Musaf]. If he will say, he says even of Rosh Chodesh.

Explanation #2 (R. Tam): Rav Chinena's teaching is only for Malchiyos, Zichronos and Shofaros, but he must always say [verses of] Musaf;

However, he need not mention at all of Rosh Chodesh, for he is exempt through what he said "aside from the Olah of the Chodesh and its Minchah"

[R. Tam] changed the text of his Machzor to say "and two goats to atone, and two Temidim like their law."

Rebuttal (Ri): It is unreasonable to distinguish between Malchiyos, Zichronos and Shofaros, and the verses of Musaf;

Remark: There are early Ge'onim who did not allow to say "uv'Roshei Chodsheichem", lest people disgrace the festivals and Yom Tov Rishon of Rosh Hashanah, for they will say that the second day is primary, just like Rosh Chodesh of the entire year, and they will come to count the festivals from the second day.

Rebuttal (Ri): In our entire Sugya, no one is concerned for this disgrace.

Citation (Aruch, Erech Chodesh): Which is the festival in which the Chodesh is covered? It is Rosh Hashanah.

Explanation: We do not say "uv'Roshei Chodsheichem", not in Tefilah, or elsewhere (e.g. Birkas ha'Mazon. See also Tosfos in Beitzah (16a), Rosh Hashanah 8b and 35a.)

Opinion #1 (Rashi): It was not explained [which teaching this refers to].

Opinion #2 (R. Chananel): In Shabbos (139a) regarding [planting] hops [in a vineyard], we ask "he should give [a Perutah] to a minor Yisrael [to plant them], and we answer that perhaps the Yisrael will continue to do so [after he matures]. We know that Rav Acha bar Yakov asked that question.

Explanation #1 (Rashbam): This is only regarding Zman (she'Hecheyanu), which is fixed (every year). We are concerned lest he continue to do so [after he matures];

However, if a Bris Milah occurred on Tish'ah b'Av or Yom Kipur, which is only a chance occurrence, we are not concerned lest he continue to do so.

A case occurred in which a Chupah was on the 10th of Teves, and they gave the cup to a child to drink.

Comment: A case occurred in which a Bris Milah on the 10th of Av, which was on Sunday (to which the fast of Tish'ah b'Av was postponed). R. Yakov bar Yakar commanded to pray Minchah Gedolah, and they bathed and ate, for it was their Yom Tov, like it says "Sas Anochi...";

The reason we do not bless she'Hecheyanu is due to the baby's pain.