It is brought in the writings of the Arizal that the generation of the future Geuloh is a gilgul (reincarnation) of the generation that came out of Egypt, and according to this, we are redeemed in the merit of the righteous women in our generation, for they themselves are the righteous women in whose merit we came out of Egypt.
What makes our generation special? It is rooted in Nosi Hador, the leader of the generation:
The completion and perfection of the avodah (spiritual mission) of the Nosi Hador (on his Yom Hahillula [day of his passing –Yud Shevat]) is the completion and perfection of the avodah of the entire generation (for “the Nosi is everything” [Rashi on Chukas 21:21]), and since this generation is the final generation, then this is the completion and perfection of all of the avodah of Knesses Yisroel (woman) to make a dwelling place down below for Hashem, may He be blessed.
This relates to the concept of the “disappearance (סלוק) of Tzaddikim” (yahrzeit and Hillula) upon the completion and perfection of their avodah, as the verse states “My beloved went down to his garden…to collect roses”, upon which the Midrash expounds: “to hide away (לסלק) the Tzaddikim that are among Yisroel” (which means that they have completed their souls through Torah and Mitzvos [commentaries “Yafeh Kol” and “Yadei Moshe” on this midrash]). More importantly: this “disappearance” (“סלוק”) is for a much greater elevation (incomparably so) which will be in the world of the resurrection, “those who dwell in the dust arise and sing”, and the Tzaddikim (the “roses”) at their head, souls in bodies in this physical world, in the true and complete Geulah.
The Rebbe proceeds to mention the inyan of the “breaking out of all the spiritual lights” (“ispariyu v’isgaleen minei kol nehorin“) which occurs at the time of histalkus (specifically: of the Nosi Hador). The Rebbe clarifies that “the inyan of histalkus is not disappearing (סלוק), chas v’sholom, but rather the revelation of the encompassing light (ohr hasovev kol almin) in the aspect of exaltedness” [note 44]. The main point, says the Rebbe, is that this “breaking out of all the spiritual lights” is the culmination of all the avodah of his lifetime.
Further explaining the connection with righteous women, the Rebbe mentions Miriam and her rejoicing with tambourines at the splitting of the sea, and brings the Midrash that “Miriam is named for merirus [=bitterness]”, that the most difficult period of “they made their lives bitter through servitude [in Egypt]” began when Miriam was born, and after this (and through this bitterness) “the Holy One, blessed be He, appointed the redeemer, this is Miriam” (for Dovid Hamelech is a descendant of Miriam, and similarly Moshiach Tzidkeinu who descends from Dovid). This is coming to tell us that “the Geuloh was through this that Miriam greatly felt the pain and bitterness of exile.” So, too, our bitterness over exile, and our anticipation of and yearning for the Geuloh will bring it in actuality. In fact, according to the degree of her bitterness over the golus was her great joy upon the redemption, so that she took a tambourine in her hand and led all the women in celebration.
This celebration occurred when “they saw the Egyptians dead on the seashore”, for it was at that time that the fear of the Egyptians ceased to plague Bnei Yisroel, which is the completion of the redemption of Yisroel and thus the joy over the redemption was also complete.
…we are assured that immediately the true and complete Geuloh is coming, and the women begin immediately (in the last moments of golus) to sing (“with consummate modesty, of course”) with tambourines and instruments, rejoicing over the coming of the true and complete Geuloh!
More specifically: together with the tefillah, the request and the demand from the Holy One, blessed be He, that the Geuloh should come immediately mamash, which is with a feeling of pain and bitterness over the length of golus, which expresses itself in the cry from the depths of the
heart “Ad mosai, ad mosai, ad mosai”!… [=”until when?!”] yet they [the righteous women] are imbued with the feeling of joy, and the greatest joy which is expressed in song due to the great trust that “behold, this one (“the King Moshiach”) comes”, and already has come!
Dvar Malchus 770 