The Kollel addresses this issue in our online Insights to the Daf on Pesachim, which is now available in a easy to use, handsome hardcover edition which you can purchase through the Kollel or find at your local Hebrew bookstore.

I will include for you below a copy of what we wrote on the subject.

Best wishes,

Mordecai Kornfeld

Kollel Iyun Hadaf

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Pesachim 47

1) "YOM TOV SHENI SHEL GALUYOS" IN YERUSHALAYIM

QUESTION: The Gemara cites a Mishnah which states that when the two days of Rosh Hashanah fall immediately prior to Shabbos (that is, on Thursday and Friday), the Lechem ha'Panim is eaten in the Mikdash on the eleventh day after being baked. (That is, from when it was baked -- Wednesday, the day before Rosh Hashanah, until the Shabbos of the following week, when it is eaten, is eleven days).

RASHI (DH Sh'nei Yamim Shel Rosh Hashanah), at the end of his comments, asks why does the Beraisa say two days of Rosh Hashanah, and not two days of any Yom Tov (that is, "Yom Tov Sheni Shel Galuyos")? Rashi answers that "at the time of the Lechem ha'Panim, there was no second day of Yom Tov."

What is Rashi talking about? Our discussion involves the Lechem ha'Panim in the Beis ha'Mikdash! There are never two days of Yom Tov in the Beis ha'Mikdash other than on Rosh Hashanah -- even today only one day of Yom Tov is observed in Yerushalayim! What does Rashi mean by saying that "in the times of the Lechem ha'Panim they did not have two days of Yom Tov in the Beis ha'Mikdash?" (TZELACH)

ANSWERS:

(a) The CHASAM SOFER writes that when in his youth he brazenly suggested an answer to the TZELACH, who nodded his head in affirmation. He answered that it could be construed that there sometimes were two days of Yom Tov even in Yerushalayim. During the time that the leading Torah sages were outside of Israel, the sages of Chutz l'Aretz would accept the testimony of witnesses who saw the new moon to establish the new month (Berachos end of 63a). Since it took time for the messengers of Beis Din to bring news of the new month to Yerushalayim, the people of Yerushalayim would have to keep two days of Yom Tov, out of doubt (just as cities outside of Israel kept two days of Yom Tov when the Beis Din in Yerushalayim established the new month)!

Why then weren't there two days of Yom Tov in Yerushalayim in the "times of the Lechem ha'Panim?" Perhaps, suggests the Chasam Sofer, the verse "v'Alisa El ha'Makom" comprises a requirement that as long as there is a Beis ha'Mikdash, the Sages of Eretz Yisrael must establish the beginning of the new month, no matter who lives in Chutz l'Aretz.

(b) RAV YOSEF SHAUL NATANSOHN notes (in a comment on the famous Teshuvah of the CHACHAM ZVI #167 -- who reaches the opposite Halachic conclusion), suggests that we see from here that two days of Yom Tov were always kept by the people of Yerushalayim! Tosfos (Pesachim 14a DH Shtei) explains that since people from many different locales would gather in Yerushalayim, the city would always keep the most stringent customs that were common. If so, an argument could be made that they kept two days of Yom Tov in Yerushalayim, following the more stringent custom of Chutz l'Aretz, since people from Chutz l'Aretz were constantly there. Rashi had to explain that at that time of Lechem ha'Panim, there was not yet a rabbinical enactment to keep two days of Yom Tov outside of Israel (Beitzah 5b), rather two days were kept in outside of Israel out of doubt. Since there was not yet a "Minhag" to keep two days of Yom Tov in Chutz l'Aretz, Yerushalayim kept only one day. (The comments of Rav Y.S. Natansohn can be found at the end of most prints of the Chacham Zvi.)

(c) Perhaps when Rashi says that "there were not two days of Yom Tov in the time of the Lechem ha'Panim," he does not mean that in the historical era of the Beis ha'Mikdash there were not two days of Yom Tov. Rather, Rashi means to say that when discussing the duration of time from when the Lechem ha'Panim was baked until it was eaten, it is not relevant to discuss two days of any Yom Tov other than Rosh Hashanah, for the very reason we mentioned in our question -- because such a thing does not exist in Yerushalayim. (That is, Rashi is to be read as follows: "When discussing the duration of time of the Lechem ha'Panim, there is no [pertinence to] two days of Yom Tov.")

Why did Rashi find it necessary to point this out if it is obvious? Rashi wants to explain why other Mishnayos do not discuss "Yom Tov Sheni Shel Galuyos" but refer to two days of Rosh Hashanah instead. For instance, the Mishnah in Shabbos (137a) tells us that Milah is sometimes performed 12 days after a birth when two days of Yom Tov of "Rosh Hashanah" intervene between the birth and the Bris. Does this law apply to when two days of any other Yom Tov intervene as well, or do we just go ahead and circumcise the baby on the second day of Yom Tov, on every other Yom Tov besides Rosh Hashanah?

This is actually the subject of a debate among the Rishonim. Most rule that there is no difference between Rosh Hashanah and any other Yom Tov. The TASHBETZ (3:284, cited by TSHUVOS CHASAM SOFER, YD 250) infers this to be the opinion of Rashi, as well, since Rashi here implies that had another Yom Tov intervened between the baking and eating of the Lechem ha'Panim, it would have had to have been baked before that Yom Tov. The Rambam (Hilchos Milah 1:15), on the other hand, differentiates between Rosh Hashanah and other Yomim Tovim, based on the wording of the Mishnah in Shabbos.

Rashi in our Sugya is attempting to rebut the Rambam's proof from the wording of the Mishnah that discusses Milah. He points out that there is a specific reason why this Mishnah does not mention Yom Tov Sheni of Galuyos. Since this Mishnah had to two days of "Rosh Hashanah," the other Mishnayos that discuss something (Milah) that is delayed due to two days of Yom Tov it also mentions Rosh Hashanah, even though the Halachos of Milah apply equally to Yom Tov Sheni Shel Galuyos. (M. KORNFELD)