If the Melacha directly involves food, and one is able to benefit from the food on Yom Tov, and one is doing the Melacha with intent to eat the food on Yom Tov, then if this Melacha is only commonly performed for the foods of the immediate forthcoming meals, then it may be performed on Yom Tov.^[1] It however carries the following limitation: If the Melacha could have been performed to the food prior to Yom Tov without any [monetary] loss, or diminish of quality of taste [or texture^[2] of] the food, then it is Rabbinically^[3] forbidden to perform such a Melacha in its regular fashion. The Melacha may only be performed on Yom Tov if one does it with a slight irregularity.^[4] [Some Poskim^[5] rule one may even initially delay doing the Melacha with the food on Erev Yom Tov with intent to make it on Yom Tov with an irregularity. Some Poskim^[6] rule that a Melacha may only be done on Yom Tov with an irregularity if the food is not better when cooked the day before, otherwise it may not be done at all on Yom Tov, even with an irregularity.] This prohibition applies even if one forgot to do the Melacha before Yom Tov, or did not forget, but he was busy and did not have the time to perform it.^[7] If, however, doing the Melacha to the food before Yom Tov would cause one a monetary loss, or cause the food to diminish in taste or quality, such as losing freshness, then the Melacha may be performed on Yom Tov in its regular method. Likewise, if one was unable to do the Melacha on Erev Yom Tov due to reasons completely beyond his control, then it may be performed regularly.^[8] [Some Poskim^[9] rule this applies even if it could have been made before Erev Yom Tov, and one delayed it until Erev Yom Tov.] See examples brought below for those Melachos permitted to be done regularly on Yom Tov due to loss of quality if done before Yom Tov! 

_____________________________

[1] Admur 495:2 and 9; See previous regulations mentioned

[2] See Piskeiy Teshuvos 495:4; Q&A below!

[3] Admur ibid; Rambam ibid

Other opinions: Some Poskim rule it is Biblically forbidden to perform such Melacha on Yom Tov. [P”M Pesicha 495 and Shaar Hatziyon 495:5 in name of Tosafus Megillah 7b; Daas Torah 495:3 in name of Maharach Or Zarua; Peri Chadash 495:2]

[4] Admur 495:5; Rama 495:1 “Some are stringent”; Rambam 1:5 and 8; Semag L.S. 75; Or Zarua Yom Tov 248; Maharil p. 169; Kneses Hagedola 495:4 in name of many Poskim; Mamar Mordechai 495:3; Elya Raba 495:7; Peri Chadash 495:2; Birkeiy Yosef 495:2; Kaf Hachaim 495:10

The reason: Why did the Sages regulate this matter? Due to a decree that [if they were to allow people to perform all the Melachos of Ochel Nefesh on Yom Tov without regulation], then perhaps people will purposely delay performing these Melachos before Yom Tov, even though they are able to, in order to perform them on Yom Tov which is anyways a day off from work. This will cause one to be involved in these Melachos throughout the entire Yom Tov, and he will abstain from rejoicing on Yom Tov. [Admur 495:7; Rambam 1:5] Now, although it is permitted to carry on Yom Tov even things that one could have carried before Yom Tov, nevertheless, regarding carrying, we say a contrary claim, that if the Sages were to place regulations then it would tie his hands and abstain him from rejoicing on Yom Tov. [Admur 495:8; Rambam ibid] Thus, at times we use the concept of Simchas Yom Tov to limit one’s actions on Yom Tov, and at times we use it to not place regulations, depending on each situation. Now, the reason we nevertheless permit the Melacha to be performed with an irregularity, is because through doing an irregularity he will be reminded to make exactly enough for Yom Tov and not more. [Levush 504:1; Kaf Hachaim 495:19]]

Other opinions: Some Poskim rule it is permitted to perform such Melacha regularly on Yom Tov even though one could have done it before Yom, Tov without incurring any loss. [Implication of Setimas opinion of Michaber 495:1 [so learns Kneses Hagedola 495:4; Biur Halacha 495:1 “Vechen”; Piskeiy Teshuvos 495 footnote 30]; Halef Lecha Shlomo 337 that so is opinion of majority of Poskim; Yeshuos Yaakov 495:2 that even according to the Rama ibid it is a mere Chumra; Kneses Hagedola 495:4 that so is opinion of Rambam and implied opinion of Michaber ibid, although concludes to be stringent; See Kaf Hachaim ibid]

[5] M”A 495:3, brought in M”B 495:10; Omitted by Admur ibid; Elya Raba 495:8; Shulchan Gavoa 495:5; Chayeh Adam 85:7; Kaf Hachaim 495:15

Other opinions: Some Poskim question whether one may initially delay the Melacha to do on Yom Tov with an irregularity. [Bigdei Yesha, brought in M”B ibid; Shaar Hatziyon 495:12; Nitei Gavriel 2:6 footnote 10 that so is implied from omission of Admur ibid ]

[6] Implication of M”A 495:3 in name of Maharil, and so learns Biur Hagr”a and Shaar Hatziyon 495:8; Nitei Gavriel 2:4 footnote 6 in opinion of Admur 495:5-6 who does not write that one may cook the fruits or knead the Lukshun with an irregularity. He proves from here that foods which are better when cooked the day before do not have an allowance of a Shinuiy on Yom Tov.

Other opinions: Some Poskim rule may perform even this Melacha on Yom Tov with an irregularity. [Peri Chadash 495; Biur Hagr”a 495; P”M 495 A”A 3; Shaar Hatziyon 495:8; Aruch Hashulchan 495:36]

[7] Admur 495:5; M”A 509:2 and 510:6; Chayeh Adam 80:1; M”B 495:10 [unlike M”B 495:8]; Kaf Hachaim 495:17

The reason: As since this matter is not completely beyond his control [Anuss] to do it before Yom Tov, therefore it is forbidden to do sow ithout a Shinuiy. [Admur ibid]

Other opinions: Some Poskim rule that if one did not have time to perform the Melacha before Yom Tov then it may be performed regularly on Yom Tov. [M”B 495:8; However see M”B 495:10 who says that only if it was due to uncontrollable circumstances is it permitted; See Piskeiy Teshuvos 495 footnote 30]

[8] Implication of Admur ibid who writes “Since it was not completely beyond his control…” implying that if it were, then it would be allowed; See Admur 495:4 regarding Machshirei Ochel Nefesh, and certainly this Heter would apply in this case which is only Rabbinical; Chayeh Adam 80:1; M”B 495:10 based on Admur ibid; Kaf Hachaim 495:17; Piskeiy Teshuvos 495:6

[9] See Piskeiy Teshuvos 495 footnote 31 and Nitei Gavriel 2:7 that the p[prohibition mentioned in Admur 495:4 and Kuntrus Achron 5 regarding Machshirei Ochel Nefesh that could have been done the days before, is limited to Machshirei Ochel Nefesh and not to Ochel Nefehs which is generally prepared the day of Erev Yom Tov