The meaning of the exodus /deliverance from Egypt

The love of G-d for Israel and their deliverance from Egypt and the reasons therefore.

The rescue from Egypt was for the purpose of showing his inestimable love to Jewry and bind Jewryto His name and to G-d himself. The Jews.children of Israel, were in a perilous condition of reaching the ultimate bottom level of spirituality, termed sitra achra, to elevate Israel "that is to say, He elevated us from the nadir of degradation and defilement to the acme of holiness and to His infinite and boundless greatness.25" Ch46 Pt I Tanya. Egypt is termed the "obscenity of the earth. ( 27. A reference to Tanya, Part I, chs. 46-49, where this manner of love (“face reflecting face”) is discussed at length.)

ואחר כך יתבונן באהבת ה׳ הגדולה ונפלאה אלינו
Then, following his
meditation “in a particular way,” he will contemplate G‑d’s great and wondrous
love to us, a love that led Him*—
לירד למצרים, ערות האר׳, להוציא נשמותינו
מכור הברזל, שהוא הסטרא אחרא, רחמנא לצלן
to descend even to Egypt, the23
“obscenity of the earth,” to bring our souls out of the24
“iron crucible” into which the Jewish people had then descended, which is the
sitra achra (may the All-Merciful spare us),
לקרבנו אליו ולדבקנו בשמו ממש,
והוא ושמו אחד
to bring us close to Him and to bind us to His very Name — and
He and His Name are One, so that by being bound to His Name we were bound to G‑d
Himself;
דהיינו: שרוממנו מתכלית השפלות והטומאה לתכלית הקדושה, וגדולתו יתברך
שאין לה ק׳ ותכלית
that is to say, He elevated us from the nadir of
degradation and defilement to the acme of holiness and to His infinite and
boundless greatness.25
When
one has meditated in detail upon G‑d’s greatness and His tremendous love for the
Jewish people:
אזי כמים הפנים לפנים
Then,26
“As in water, face reflects face, [so does the heart of man to man,]”
Just as
one person’s love for another awakens a loving response in the other’s heart,
so, too, our contemplation of the ways in which G‑d has manifested His love
towards us will inspire within us a love for Him,
תתעורר האהבה בלב כל משכיל
ומתבונן בענין זה בעומקא דלבא
and love will be aroused in the heart of
everyone who contemplates and meditates upon this matter in the depths of his
heart,
לאהוב את ה׳ אהבה עזה, ולדבקה בו בלב ונפש, כמו שיתבאר במקומה
באריכות
to love G‑d with an intense love and to cleave unto Him, heart and
soul, as will be explained at length in its place.27

23.
Bereishit 24:9; see Yalkut Shimoni, ad loc., and Kohelet Rabbah 1:4.
24.
Devarim 4:20.
25.
Note of the Rebbe: “And the more he knows in specific detail the infinite gap [between himself and G‑d] etc., the greater will be his love [for Him]. See ch. 46 [of Part I].”
26.
Mishlei 27:19.
27.
A reference to Tanya, Part I, chs. 46-49, where this manner of love (“face reflecting face”) is discussed at length.