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Why do we say 'we ourselves' went out of Egypt at the Seder? The shiur develops that the Jewish nation exists as an eternal entity transcending time, comprising all past and future members. This explains why chatsos hints to eternality and why telling the story to our children makes the Exodus real for us.
We imagine that we ourselves went out of Mitzrayim because we did so as eternal national entity. The nation lives eternally and comprises all past and future members. This is hinted to by the chatsos occurrence of Makas Bechoros (which Mitzrim wanted to deny). Chatsos is point above time and so hints to eternality of our yeshua. Also, by recounting story of Seder to our children, it becomes real to us ourselves, since we are our descendants more than our antecedents.
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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.
