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On Rosh Hashana and Yom Kippur, the Shat"z says a short paragraph at the beginning of his repetition that starts with the words "מסוד חכמים ונבונים," which is an explanation for the insertion of extra piyutim in the middle of חזרת הש"ץ.
Why don't we have the Shat"z say מסוד for תפילת גשם and תפילת טל?
(Or if we do, why isn't it printed in the siddurim?)
The קרובות for Musaph of Shemini Atzeres is known as a שבעתא and, although many consider the main part to זכור אב (in מנהג פולין) or איום זכור נא (in מנהג אשכנז), the main part was once אף-ברי. This פיוט, written by רבי אלעזר הקליר, was originally split into seven parts (hence, why it is known as a שבעתא). Each part was for a different ברכה in חזרת הש''ץ. The nature of a שבעתא is that each part of the פיוט is recited just before the חתימה of the ברכה (i.e. immediately before ברוך אתה השם...)
I do not know a source for the following. One is allowed מעיקר הדין to make you own תפלות before the חתימה of each ברכה in the עמידה. We see this in most סידורים with the ברכה of רפואה. Therefore, my theory is that when you have a שבעתא, where the פיוט is inserted just before the חתימה, it is like adding your own תפלות (even though it's in חזרת הש''ץ) and so מסוד חכמים ונבונים is not necessary.
The same can be said for the קרובות for Musaph of the first day of Pesach, which also was originally a שבעתא. We can apply this to the קרובות of Musaph for שבת שקלים and שבת החודש and originally for other days as well, like שבת זכור and שבת פרה.
The full שבעתא for Shemini Atzeres and First Day Pesach can be found in the Goldschmidt Koren Machzorim, the first of which can be viewed here. The שבעתא of שבת זכור and of שבת פרה are found in מחזור שבחי ישורון.
