Just a Simple Question

I didn't really have anything to write so I figured I would just present a short question that I had and hopefully people can discuss it in the comments and maybe we can collectively reach a reasonable answer.
This shabbos I was reading a piece from the Michtav Me'Eliyahu about Pesach. In the middle he mentions a familiar concept about the Jewish calendar. He says that as we go through the year we are not merely remembering that which occurs throughout the different time periods, we are actually re-experiencing that which happened years and years ago. This applies to all periods of the Jewish calendar.
That being said I had a question regarding Pesach. As we know, there is a special mitzvah on Pesach to tell over the story of leaving Mitzrayim and we are supposed to elaborate on it to the best of our abilities. Usually this results in a long seder full of divrei torah. However, these divrei torah are usually centered around the various parts of the haggadah. My question is two pronged: firstly, why do we spend so much time on discussing the haggadah and not as much time on the actual story of leaving Mitzrayim? And secondly, why is this mitzvah exclusive to Pesach? If we are constantly re-experiencing the events of the past throughout every day of every year, why the special mitzvah of telling this story but not the other stories that have happened to bnei Yisroel throughout the many years?

The first question may just be that we have lost touch with the original purpose of the haggadah. It may be that the haggadah was originally meant to be an outline for the discussion at the seder but then people began to dissect the script of the haggadah itself, but I don't know if that's really the reason. There may be something deeper involved.
The second question could be answered simply by the fact that this is the time of the birth of the Jewish people and it is more crucial that we elaborate on that event than on any other. But I'm not convinced that this is the only (or even a sufficient) answer.
Any ideas?

Time

At Seudah Shlishit today R' Simon shlit"a spoke about laziness in and how the lazy person makes excuses for not doing what he is supposed to be doing. (I believe that if there was a city called Laziness I'd easily be voted governor, so I will speak here with the authority of said governor.) He mentioned that the lazy person's excuses may very well be legitimate, but in life there are always excuses and if you focus on the reasons to not do something, nothing will ever get done.
This reminded me of a shiur that I had hear from R' Akiva Tatz shlit"a. He discusses the gemara that says Hillel's learning torah created the situation that no poor person has an excuse for not learning torah since Hillel was extremely poor himself and yet he became the learned person that he was despite being poor. If you look at that gemara an obvious question arises. Granted Hillel learned a tremendous amount despite his poverty, however the torah says that one has to provide his family with sustenance, and if the time required to provide for one's family precludes one from learning torah, he has a legitimate excuse. This gemara essentially changes the rulebook.
R' Tatz answers the question essentially the same way as R' Simon. The lazy person may have a legitimate excuse, but there are an endless amount of excuses. R' Tatz says that there is no change in the rules. If you want to use your excuses, go ahead. But Hillel had only one chance to become Hillel. He was the only person that could do it and he only had one lifetime to do it in. In order to become who he was meant to be, Hillel had to make sacrifices. So too, you are the only person that can attain your potential. And you only have one lifetime to do it in.
So no more excuses, get going.

Insanity

Albert Einstein once said, "The definition of insanity is doing the same thing over and over again and expecting different results." By that definition, I'm insane and chances are you are too. Everyday I get to bed at the same late hour and expect to wake up with my alarm, I open my computer when I get to my room and I expect to not get caught playing games for hours on end, I push off studying until just a few days before a test and expect that I won't have to spend every waking moment cramming,...
It's midterms time. Are you getting as much done as you expected you would? Did you learn anything about time-management from last year, last semester, or last week? If you didn't take a lesson from the past you may be insane according to one of the most brilliant men in recent history.
This idea is manifest in Rambam Hilchos Teshuva as well. In order to do a full teshuva the Rambam says you must be in the same situation as when you committed the sin and then not repeat your action. Today we just were mevarech the month of Nissan. Although it isn't looked at with the same awe as Rosh HaShana in Tishrei, it is a new beginning of the year as well. It is a time that is designated for redemption. Just as we were redeemed from Mitzrayim during Nissan there is a special hope for our final redemption to be in Nissan as well.
Let us try to learn from our past mistakes in all areas of life and not repeat our mistakes. Hopefully that will lead to us doing a full teshuva during this Rosh HaShana and lessen our insanity.

Kedusha

This shabbos my kallah and I were learning Rav Pinkus zt"l on the parsha and he commented on the Rashi that says HaShem showed Moshe Rabbeinu a "coin of fire" to teach him what the machatzis hashekel looked like. Rav Pinkus explains that just like fire doesn't mix with anything, it consumes it, so too our tzeddaka must be 100% pure in order to be deemed "holy". If we use our money for both kedusha and chol it shows that the kedusha itself is lacking.
Everything that HaShem gives us in this world must be used 100% for kedusha or else it is as if it is being used 0% for kedusha. If I'm just as willing to give money to tzeddaka as I am to use it for talmud Torah or a television or a fancy car, clearly the tzeddaka and talmud Torah are on no higher a level in my mind than the television or car.
We can apply this idea to pretty much everything in our daily lives. If we want to live a life of kedusha then it has to be all consuming. We can't have kedusha in the morning and chol in the afternoon. Torah U'Maddah can't be two distinct endeavors unrelated to each other. It must be Torah le'shaim kedusha and Madda le'shaim kedusha. The madda cannot stand on its own two feet. It must be an intrinsic part of the kedusha of our lives.