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Why must we relive rather than commemorate yetsias Mitzrayim at the Seder? The shiur develops that geulah is an eternal event outside of time, evidenced by kiddush hachodesh (showing mastery over time) and Makkas Bechoros at midnight (a point beyond temporal boundaries). This explains why we start with shibud and use present-tense questioning.
At Seder, yetsias Mitzrayim must be relived rather than commemorated as past event. We must first understand what shibud is to appreciate contrast. We also must begin story with shibud (maschilin bi'gnus) and review story in QA form - as if we're just finding out now. Finally, we see geulah as eternal event: Beforehand, we were given mitzvah (מצוה) of kiddush hachodesh implying we control time and are above it. Also, Makkas Bechoros occurred exactly at midnight - point not within time.
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Why don't the last eight verses of the Torah require a minyan to read? The shiur develops a fundamental chiddush in the Rambam: Simchas Torah has two distinct takanos of Kriat HaTorah — Zot HaBracha is read from the din of Yom Tov (inyan hayom), while VaYom Moshe is read from the din of Shabbos (siyum haTorah). This explains why a new minyan is required for the last eight verses, and why the Raavad's minhag of having the oleh read (not the baal koreh) signals that the final aliyah is purely Talmud Torah, not shemiat dvar Hashem.
May a man who has already fulfilled his shofar obligation blow shofar for a woman on Rosh Hashanah? The Baal Itur forbids it while Rav Yehuda permits it. The shiur develops that the core dispute is not about violating shvus for another's benefit, but whether a man's blowing creates a "tekiah shel mitzvah" that enables the woman to be yotzei.
