There are a number of approaches to this Shma'at'ta
Let's start from a traditional Yeshivishe perspective. This perspective presupposes that the requirement of Lechem Mishna On YT is the same from Talmud through Rishonim]
La'Asuqei version #1
The Rambam holds that Lechem Mishnah applies to YomTov [YT]. Hil Chametz uMatza
Nevertheless the sugya suggests taking just 1.5 Matzot at the Seder for motzi-matza. [See possible reason below]
La'Asuqei version #2
Tosafot and The Rosh also accept Lechem Mishna as a requirement for YT and so using method #2 they apply the axiomatic Halachah of Lechem Mishnah to the Shma'at'ta - thereby revising and retrofitting it to match the reality on the ground - so they recommend 2.5
[Tangentially:
The GRA sees 1.5 as per method #1 and in addition sees 2.5 as lacking in lechem oni
The Arizal does 3 al pi sod - which works on a different dimension.
However, when "voting" his vote joins the threesome.]
Let's re-approach the Shma'at'ta from a critical, chronological perspective. ["Historical" Method]
It is likely that the Talmud never knew about requiring Lechem Mishna on YT. Rather this was an alter Gaonic interpretation and extrapolation.
This dovetails with
the BeHaG who rules
2 matzot on Chol and 3 on Shabbat! Ostensibly he holds: (shma minah tlat)
A) Lechem Mishna is NOT required on YT Alone ONLY when it's Friday Night
B) Lechem Mishna IS required on Shabbat
AND
C) Since B Therefore the Shabbat requirement supersedes any lechem oni concern or even the simple read of the Sugya - which he would relegate to chol only.
Thus BeHAG is mildly advocating La'Asuqei #2. That the Shma'at'ta is partially modified in light of external contemporary halachic standards.
Now, by the time of Tosafot and Rosh, Lechem Mishnah on YT is axiomatic! Being indispensable the simple read is no longer tenable - instead La'Asuqei #2 prevails and the sugya is retrofitted to contemporary Norms.
Rif-Rambam [and later the GRA] stick with La'Asuqei #1. That is the sugya is seen as originally intended
Yet the BY overrules his default to rule like
Rif-Rambam - because the overwhelming consensus matches Tosafot-Rosh
[Note: As I See Halachah, the matter has been closed and we have arrived at "Settled Law"]
The GRA is more interested in overturning established practice in favour of NOT revising the original intent of the Sugya.
Yet the Kaf HaHayyim notes that the Shlah favours 3 as the Sole Method of covering all the bases, plus the consensus of Acharonim concur - overriding the GRA and original intent in favour of Tradition, Consensus and Settled Law
Summary
La'asukei #1 handles cognitive dissonance by revising the practice to match the original intention of the text
La'asukei #2 revises [not the text itself rather] the UNDERSTANDING of the text to match accepted or established norms
NB: the Talmud itself frequently does this to the Mishnah. So in-depth Talmudic students are quite used to this technique
Gmar Tov
RRW
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