Explanation: Chachamim did not agree [with R. Yehudah] that one may eat it, even on the second day, for it is one Kedushah.

Reference: In Beitzah (3a) it asks according to the opinion that decrees an egg [laid on Yom Tov] due to liquids that flowed [out of solids], we ask R. Yehudah's opinion here against his opinion in Shabbos (143a);

In the Mishnah, R. Yehudah says that [if Peros] were destined to be eaten, liquids that flow from them are permitted. (If so, there is no reason to forbid the egg!) R. Yochanan answered that the opinions must be switched.

Explanation: We must say that he switches the opinions in the Mishnah in Shabbos, for if he would switch the opinions here, this would not help at all, for Rabanan are more stringent!

Explanation: R. Yochanan said in Shabbos (143b) that the Halachah follows R. Yehudah. This is according to the way the Mishnah was taught (not according to R. Yochanan's reversal of the opinions).

Support: It says like this in Bava Kama (96b) "according to how you reverse the opinions and teach [the Mishnah], the Halachah follows R. Meir."

Support: It is unreasonable to switch the opinions in all the clauses [in our Mishnah. Rather, surely R. Yochanan switches the opinions in the Mishnah in Shabbos.] It is not proper to elaborate.

Question: Chachamim's opinion is opposite of how we rule, like Rav, who ruled above like four Chachamim that Shabbos and Yom Tov are two Kedushos;

Also regarding the two days of Yom Tov of Rosh Hashanah, we hold like [Rav], that if it was laid on one day, it is forbidden on the other day. This is the opposite of Chachamim's reasoning! (Keren Orah - the Yerushalmi answers that R. Yehudah holds that the two days of Rosh Hashanah are due to Safek, but Yom Tov and Shabbos are one Kedushah. Chachamim hold that the two days of Rosh Hashanah are not due to Safek. They are one Kedushah. Compared to Shabbos, Yom Tov is considered a weekday.)

Question: According to Rabah, who said in Beitzah (5a) that due to R. Yochanan ben Zakai's enactment that [after the Churban] we accept testimony about [the new moon, to be Mekadesh] Rosh Chodesh the entire day, an egg is permitted [on the second day of Rosh Hashanah].

[Will he say that] R. Yosi and R. Yehudah argued only while the Mikdash stands, but not for all generations?!

Answer: [Even nowadays their argument] is relevant. Even though they argue about the law in Eretz Yisrael while the Mikdash stands, like the words connote "he was afraid lest [Elul] be Me'ubar (30 days)"... (This connotes that he will find out that day itself. This was not possible in Chutz la'Aretz!)

Even so, it is relevant also after the Churban for people in Bavel. Rabah's teaching that due to R. Yochanan ben Zakai's enactment, an egg is permitted, this is only for people of Eretz Yisrael, like it teaches there explicitly "this is for us, and this is for them";

This is because they (in Eretz Yisrael) have an indication that matters changed after the Churban, that [now] they accept testimony the entire day;

However, for people in Bavel, there was no change, for they always observe two days [of Rosh Hashanah, so] an egg is forbidden;

Just like while the Mikdash stood, the two days were considered one Kedushah, the same applies after the Churban, for no change is evident to them between before the Churban and after the Churban.

Consequence: It says below (39b) "and so R. Yosi forbade the two days of Yom Tov of Chutz la'Aretz", and Rava explains that it means "and so R. Yosi forbade the two days of Yom Tov of Rosh Hashanah in Chutz la'Aretz"...

This is not according to Rabah, for according to Rabah, their argument is primarily about this! (They argue also about while the Mikdash stood, but this is not so relevant.)

Rather, Rava teaches like he taught elsewhere. In Beitzah (5b), he said that also after R. Yochanan ben Zakai's enactment, an egg is forbidden;

Doesn't R. Yochanan ben Zakai agree that if witnesses came after Minchah, i.e. so close to dark that there is not time in the day to accept their testimony, that we conduct [the rest of] the day in Kedushah, and also the next day with Kedushah, even though we know that they will not be Mekadesh it today?!

Inference: It is one Kedushah. Even though the first enactment was Batel after the Churban, for they accepted testimony the entire day, presumably, it was not totally Batel. If it is so close to dark that there is no time to accept testimony, we conduct the day with Kedushah...

Remark: Rashi and R. Chananel each explained there according to his text. They are not correct. (In Beitzah 5b, Tosfos says that Rashi explained that the new enactment was only to count the days of the month from the second day. The enactment to conduct both days with Kedushah still applies. R. Chananel's text says that surely R. Yochanan ben Zakai agrees that if witnesses did not come, we conduct both days with Kedushah.)

Question: Chachamim of Neharde'a, who say there (6a) that an egg is permitted, and they are not concerned lest they were Me'abar Elul, like whom do they hold?

According to R. Yehudah, even if they were Me'abar it, it is not one Kedushah (so an egg is permitted on the second day). If it is like R. Yosi, he forbids here!

Answer: Neharde'ei hold that an egg is always permitted in Bavel, even according to the first enactment;

Only in a place of Beis Din [that accepts testimony of Rosh Chodesh], if they were Me'abar Elul it is one Kedushah, but not in a place of Beis Din, where they always do two days, they are two Kedushos, for we follow the majority of years, which are not Me'ubar;

This is like we say in Rosh Hashanah (21a) regarding Yom Kipur, that we do only one day.

Implied question: R. Yosi holds that even in Bavel, it is one Kedushah, like it says "and R. Yosi agrees about the two days of Yom Tov of Chutz la'Aretz" - this implies that [he holds that] the two days of Yom Tov of Rosh Hashanah are one Kedushah!

Answer: Regarding this, Neharde'ei do not hold like R. Yosi.

Opinion #1: Rashi rules that something trapped or detached on Yom Tov Rishon of Chutz la'Aretz, he waits on Yom Tov Sheni bi'Chdei she'Ya'asu (the time to do so, in this case to trapped or detached) and it is permitted, for surely the two days of Yom Tov of Chutz la'Aretz are two Kedushos, like is proven here;

Also in Beitzah (4b) we rule that if it was laid on this day (Yom Tov Rishon), it is permitted on this (Yom Tov Sheni). This shows that they are two Kedushos.

Citation: Rav Papa ruled in Beitzah (24b) that if a Nochri brought a gift to a Yisrael [on Yom Tov Rishon [it is forbidden,] and at night bi'Chdei she'Ya'asu;

Explanation (Rashi): At night after Yom Tov Rishon it is permitted no matter what you will say. If the first day was Kodesh, the second day is Chol.

Source #1: We permit an egg [laid] and a deer trapped on Yom Tov Rishon, to eat it on Yom Tov Sheni.

Source #2: Below (40a), Ravina permitted gardeners to smell immediately at night [myrtle that Nochrim detached on Yom Tov Sheni];

He holds that we require bi'Chdei she'Ya'asu, i.e. after Yom Tov Rishon. Rashi (Beitzah 24a) explains that the reason for bi'Chdei she'Ya'asu is so one will not benefit from Melachah of Yom Tov.

Consequence #1: Based on this, surely we permit the night after Yom Tov Rishon bi'Chdei she'Ya'asu, for in any case he does not benefit from Melachah of Yom Tov, like I explained.

Consequence #2: Also, according to this he need not wait the time to go, trap and bring, or to detach and bring, rather, only the time to detach, which is a small moment, for then he does not benefit from Melachah of Yom Tov;

Consequence #3: Only something that was done for a Yisrael, one must wait bi'Chdei she'Ya'asu, but Peros that fell [off the tree by themselves], or a Nochri did it for himself, one need not wait bi'Chdei she'Ya'asu;

Source: It says in Shabbos (151a) that if a city is mostly Nochrim, on Motza'ei Shabbos one may bathe (in a bathhouse) immediately.

Implied question: If one cooked on Shabbos, it says that if he was Shogeg, one may eat it (Shabbos 38a), even though he benefits from Melachah of Shabbos!

Answer: Since it is not common, Chachamim did not decree.

Opinion #2 (Bahag): One must wait until Motza'ei Yom Tov bi'Chdei she'Ya'asu. The reason for bi'Chdei she'Ya'asu is lest one tell a Nochri to do for him on Yom Tov, so he will eat immediately on Motza'ei Yom Tov;

This applies only to something done for Yisrael, like it connotes in Shabbos (151a).

Explanation: The deer [discussed] was trapped by itself, through traps set from before Yom Tov. It was not a gift that a Nochri brought for Yisrael;

Implied question: Why did Ravina permit smelling immediately?

Answer #1: Perhaps he does not hold [that there is a decree to wait] bi'Chdei she'Ya'asu even after Yom Tov Rishon.