Korban Omer

On the first day of Chol Hamoed Pesach the korban omer was offered.  The korban functioned to allow one to eat and cut down the new grain.  This korban can be viewed in two ways; it is an obligation of the day like the other korbanot or it is an obligation only if you want to use the new grain.  The Amek Bracha cites a Midrash Tadshei that counts the day of the omer offering as a separate Yom Tov.  Why is it counted a separate Yom Tov?  He explains because it has a separate korban to go along with the omer.  We see from here that the omer is considered an offering as part of the korbanot of the holiday, not just brought to permit chadash.

The Gemorah Menachot (5a) brings the opinion of Rav that the omer that is offered שלא לשמה it is passul since it doesn’t work to permit the grain.  Tosfot (48b) asks why it doesn’t mention the shtei halechem as well?  The Briskor Rav explains that the omer comes merely as a מתיר so if doesn’t help to be מתיר its possul.  On the other hand, the shtei halechem is an obligation of the day and therefore will be kasher even if it isn’t מתיר.  This difference is supported from the prayer services in which the verses of the shtei halechem are read in mussaf but the omer isn’t (see Birchai Yosef 490:1.)

The Kli Chemdah Pinchas (#4 in the letter) learns in Rashi Menachot (5b) ד"ה שכן that there are two aspects to the korban omer. 

The Rambam Kli Mikdash (4:4) lists the offerings of the holidays that all of the kohanim split together.  The Mishne Lemelech notes the omission of the omer and questions why?  Rav Zolti (Mishnas Yaavetz #25) explains that the Rambam holds that the omer isn’t viewed as part of the offerings of the holiday, rather it’s just an offering to allow one to use the new grain and therefore is divided only among the mishmar who's turn it is that week, not all of the mishmarot like the holiday offerings.  This assertion is supported from the Rambam Temmidin (7:2) that says the omer is divided like all other minachot which indicates it is divided only among the mishmar serving that week.  However, it is noteworthy that the Rid in Yoma (39a) assumes it was divided among all of the mishmarot.  

The Rishonim ask why there is no ברכת שהחיינו said on sefirat haomer?  The Meiri Pesachim (7a) answers that it is exempted by the שהחיינו said on Pesach.  It is clear that he holds the korban omer is considered to be an obligation of the holiday and therefore the mitzvah of sefirah is connected to this and is excepted with the שהחיינו on the holiday.  This does seem to run contrary to the Midrash Tadshei that views the day of the offering of the omer as a separate holiday for then it shouldn’t be excepted by the שהחיינו on Pesach.