Before bringing the Ten Plagues upon the Egyptians, Hashem reassures Moshe Rabbeinu that He has heard the cry of the Jewish people and they will be redeemed (Shemos 6:2-8). The Medrash [Shemos Rabbah 6:4] comments on the four expressions of redemption used by Moshe, "V'hotzaisi"-"V'hotzalti"-"V'goalti" and "V'lokachti", that he was predicting the different progressive stages of the redemption. It is based on these four words that our Sages enacted drinking four cups of wine on Pesach night.

What is the meaning of these phrases?  Ramban explains, "I shall take you out from under the burdens of Mitzrayim" is a promise that He will take them out of Egypt and no longer bear the weight of the burden. "I shall rescue you from their service" means the Jewish people will no longer be ruled by the Mitzri'im at all, even to the extent that they would no longer be required to pay taxes. "I shall redeem you" is referring to that Hashem will inflict judgements on the Egyptians until they would proclaim to Him, "Here is the Jewish people as redemption of ourselves."  In other words, redemption means to exchange one object for another, and they were proclaiming in it to our benefit to offer them freedom in exchange for ourselves. "And I shall take you to Me for a people" is referring to when the Jewish people accepted the Torah at Har Sinai. The Seforno understands the fourth expression slightly differently, that it is referring to when the Egyptians drowned in the sea, for once the oppressors died, there were no longer slaves being chased.

Harav Henoch Leibowitz, zt"l, asks: either way you understand, it is unclear what the last expression of redemption is adding over the previous, for after the third redemption they were already freed and no longer on Egyptian territory. How does either accepting the Torah or their persecutors dying add to their actual freedom?

Suggests Rav Henoch, we see from here even after the Jewish nation were physically freed, in their own eyes they still perceived themselves as being slaves. Therefore, in order to break this mindset, Hashem added an additional dimension of freedom, to instill a new reality in the Jewish nation; you are no longer slaves to the Mitzri'im who are no longer alive, you are only servants of Me, which was solidified through the giving of the Torah.

We learn from here, how difficult it can be for a person to change his self-perception.  The implication is, even though the Jewish people were fully aware they were no longer in captivity, without Hashem bringing about this additional expression, they would have forever remained with their slave mentality.  This is one of the reasons why it is essential to imbue into our children an accurate perception about who they are. For once a person becomes convinced of a certain ideology, be it good or bad, it is exceedingly challenging to break, even more so if these ideas have been a part of him since his youth.

Perhaps this is one of the messages we are supposed to convey to our family on Seder night, to imbue into them our praiseworthy status of being children of Hashem [Devarim 14:1] and that we descend from such great lineage, the Avos and Imahos. For the more we view ourselves in this proper light, the more exalted lives we will live; lives focused on serving Hashem to the fullest extent possible. May we merit giving over correct ideologies to our families, Seder night and throughout the rest of the year, and merit speedily in our days the fulfillment of the fifth expression of redemption [Shemos 6:8] of "V'havaisi", "I shall bring you to the land about which I raised My hand to give it to Avraham, Yitzchok and Yaakov; and I should give it to you as a heritage."