The following is a passage from the Lubavitcher Rebbe's address on the 13th of Tammuz 5718 (1958), the day on which the Rebbe's father, the Rebbe Rayatz, was miraculously freed from Soviet prison (translated as closely as possible from the Hebrew):
1. The entire matter of geulah (redemption) - even the geulah of the individual, and especially on the day of the geulah of a "neshama klalit" (collective soul), whose personal joy is a collective matter - this is done by the power of the first geulah, Yetziyat Mitzrayim, the Exodus from Egypt; and serves also as preparation and precedent and an additional step to hasten and bring closer the complete future redemption which will come by means of Mashiach.
2. In order for there to be geulah - there needs to be an "opening" (petach), a beginning, which gives strength, like in all matters.
This is the case as well with the exodus, as it says in the midrash, that Egypt was a situation from which even one slave could not escape, in other words, by the laws of nature, there was no way even one person could leave, even by way of smuggling them out, and nonetheless, the exodus from Egypt completely broke the natural order - 600,000 left, walking by foot, women and children included, leaving at the height of day, by an outstretched arm.
And this was an opening and a paving of the way for all matters of geulot which are beyond the laws of nature - there are geulot which are seen only by way of a hint on the worldly plane, and there are geulot that all eyes of flesh see which are the complete opposite of the natural order of things - like the geulah of the release of the Rebbe Rayatz from prison.
When an additional incident of geulah takes place during history, all of the prior redemptions are awakened, and are no longer only in the past.
And as it says in the Tanya, "our actions and service during galut" are the preparation by which we draw down all the matters which will be in the days of mashiach in the true and complete redemption.
When past redemptions are re-awakened, then all the geulot until now, all together, start again to enact in all their power - to bring the complete redemption, the future redemption which will come by means of Mashiach.
2. From the differences between the commencement of redemption - geulat mitzrayim - and the culmination of redemption, the final geulah by means of mashiach - geulat mitzrayim occured in haste (chipazon), while regarding the final geulah it says: 'you will go out, not in haste', but rather in comfort (nachat), as it says in Chasidus.
In the exodus from Egypt, it says: 'the people fled'. Because there was a need to extract them from the 49 gates of impurity, prior to the giving of the Torah, and so they needed to flee.
And because all matters are "for Yisrael who are called reishit - beginning', then the 'chipazon d'yisrael' - the 'haste of Israel' - also affected the 'hase of Egypt' and the 'haste of Shechina' (kivyachol) - as it says in Brachot and in the Midrash, that there are three things done in haste: the haste of Shechina, of Israel and of Egypt.
And from this we also understand why regarding the future redemption it says 'you will go out, not in haste' - that this will be the case in the world and also above (kivyachol), the sense of 'comfort', until the level of 'menucha l'chayei olamim' - eternal rest - above the principle of 'they will go from strength to strength'.
So it was in the exodus from Egypt, the people needed to flee, because although the exodus was supposed to extend 400 years, the Holy Blessed One 'medaleg al ha'harim' = 'skips over the hills', meaning that he 'skips over the end', cutting 400 years to 210 years, and therefore, the people needed to flee from Egypt in haste, because galut still had a hold (achiza) on them.
This is not the case for the future redemption, as it says in the gemara, "kalu kol hakitzin' = "all the deadlines have passed", and "the thing depends on none else than teshuva" which is "in one moment and in one instant", there is no longer the hold of galus, and therefore, no need for haste.
4. On the other hand, an opposite point can be learned: When the people were in Egypt, were it not for the Holy Blessed One "skipping over the end", they should have stayed in Egypt many years (r"l); if so there would be a place for saying that they did not have the precious time to take advantage of the service of galut, because galut is not only punishment, but rather there is the principle: "charity G-d did for Israel, that he scattered them among the nations."
This is not the case now, before the future redemption which is coming - becauase "all the deadlines have passed", we must make precious and take advantage of every moment before the days of mashiach arrive, when 'the spirit of impurity I will remove from the earth' - then there will no longer be the principle of 'l'fum tza'ara agra' (according to the suffering is the reward), and there will not be two ways before a Jew to fulfill the command 'choose life', and through his free will he will connect to God's selfhood and essence, for this is the place of free choice, and the source of free choice.
As the Rebbe Rayatz said several times, we must make every moment of galut precious and fill each with the appropriate content of Torah and mitzvot and altogether service of Hashem, because it could be that in one moment, there will be 'the salvation of Hashem is like the blinking of any eye', for there is no barrier other than "one hour" in which Israel returns in teshuva to their father in heaven.
And so it is with the service of each and every individual - there is no time to say, 'I'll change, when I have the time', because these could be the very last moments of galus, and after these will come 'the years about which you say 'I have no desire for them'' - 'night like day will shine', the complete redemption by means of Mashiach.