Why does the Torah write "Al Rosh Korbano" and not 'Al Rosh ha'Shelamim' in the way that it does by the Chatas and the Olah?
Oznayim la'Torah: Because, whereas in the case of the latter, when performing Semichah, he needs to say Viduy Chatas and Viduy Asham on the sin that he performed, here he says words of praise and thanks to Hashem together with the Korban. 1
Temurah, 2a: The Torah writes "Korbano" in connection with the Semichah of the Korban Shelamim three times; here, in Pasuk 8 and in Pasuk 13. One, to preclude the Korban of a Nochri 2 from Semichah, one to preclude a Shali'ach 3 and one to obligate all members of a syndicate 4 who bring a Korban to perform Semichah on it.
What are "u'Shechato" - here and in Pasuk 8 - and "ve'Shachat Oso" in Pasuk 13, coming to preclude?
Kidushin, 57b: They preclude Shechting Chulin of Temimim, Ba'alei Mumin and Chayos and Ofos in the Azarah. 1
See Torah Temimah, who elaborates.
Why does the Torah write "Pesach Ohel Mo'ed" here and "Lifnei Ohel Mo'ed" - in Pasuk 8 and in Pasuk 13, in connection with the Shechitah of the Shelamim?
Where exactly is "Pesach Ohel Mo'ed"?
Rashi (in Zevachim, 26a): It is at the entrance of the Heichal ? where the Mizbe'ach ha'Zahav, the Shulchan and the Menorah are placed ? in other words 'in the Azarah'.
Why does the Torah describe the location of the Shechitah of the Shelamim as "Pesach Ohel Mo'ed"?
Zevachim 55b: To teach us that Shelamim that are Shechted before the doors of the Azarah are opened are Pasul. 1
Zevachim, 63a: To teach us that Shelamim that are Shechted in the Heichal are Kasher ? since 'The secondary Kedushah (the Azarah) should not be more stringent than the principle Kedushah (the Heichal).
Whether this is confined to Shelamim or extends to all Korbanos, see Oznayim la'Torah DH 'u'Shechato Pesach Ohel Mo'ed' who elaborates.
