A vort from the Rebbe on this week's parshah, Parshas Terumah. In the beginning of the parshah, the parshah says that the Eibershter spoke to Moshe, telling him, \"Tell the Yidden that they should give donations to build the Mishkan.\" And the pasuk says this lashon: מאת כל איש אשר ידבנו לבו תקחו את תרומתי, from every man that his heart will donate, you should take these donations. And the Rebbe asks the question: with the word מאת כל איש, from every man, it seems like this commandment was only for the men, not for the women. But when we look in פרשת ויקהל, when the Yidden actually gave the donations, it says that the women also gave, and not only the women also gave, they gave even before the men and gave more than the men. So obviously, they were also part of that commandment. So why does the pasuk say מאת כל איש אשר ידבנו לבו, that the mitzvah was given only to the men and not to the women?

And the Rebbe answers that the reason it wasn't given to the women, because the women have this feeling of emunah and understanding what their mission in life is, ברוחניות, without even being commanded. Similar to what we find that the mitzvah of פרו ורבו, which is the mitzvah of having children, the mitzvah of being fruitful and multiplying, is only said to the men. The halachah is האיש מצווה על פריה ורביה, man is commandment to do the mitzvah of having children, and women were not commanded. And the question is: why? And the Rebbe explains: it's not because the women are not commanded to do it, which means that that's not part of their mission. On the contrary, this is part of their mission, especially that the man, to fulfill his part in this mitzvah, has to come onto the woman, so she is part of the mitzvah. But she doesn't have to be commanded. The feeling that she has in her נשמה מצד her אמונה בה׳ and her ביטול לה׳ is that she knows that her mission in life, her mission in this world, is to be ממשיך כלל ישראל, and the mission of being the עקרת הבית is the one that takes care of the home. She feels it on her own; she doesn't have to be commanded. So it's not a chisaron that she's not commanded. On the contrary, the Eibershter relies on them that they will do it themselves because they have that emunah themselves.

Similar also to what it says by מתן תורה, the Eibershter told Moshe Rabbeinu, \"Go speak to the women and speak to the men.\" And where Rashi explains, he said when you speak to the women, speak בלשון רכה, speak in a soft way, and to the men, you should speak in their harsh, speak in a harsh way. So simple pshat, the way people think the pshat is, why did the Eibershter say to speak softly to the women? Because the women are more sensitive and you have to be careful how you speak to them, so therefore to them be more sensitive, be softer. To the men, they're not so sensitive, you can speak very harsh. But the Rebbe says differently. The reason he said speak to the women softly, because there is no need to speak to them harsh. You only speak harsh when you know softly it won't work, but if it'll work softly, there's no reason to speak harshly. And that's what the Oibershter said: to the women, it's enough if you speak softly because they're ready for it on their own. To the men, maybe not, you got to speak harsh. So here we see all that the women have this emunah inside them by themselves. And for the same reason, when the Oibershter said that you have to make a Mishkan and the people have to give donations, the Oibershter said the men you will have to command, you will have to tell them, but the women, they will feel it on their own. And as actually they did, that when they came to give, they gave even before the men, because they have this feeling of emunah. Which is connected to what it says בנוגע the geulah of Mitzrayim: בזכות האמונה נגאלו אבותינו ממצרים, in the merit of emunah our forefathers went out of Mitzrayim, and another Chazal say: בזכות נשים צדקניות נגאלו אבותינו ממצרים, in the zechut, in the merit of the women, of the righteous women, the Yidden went out of Mitzrayim. So it's not a contradiction, that goes together, because the women are the ones that have the real emunah. So when it says in the zechut of the emunah and the zechut of the women, it goes together because it's the same thing. And the same thing are also the women have the proper emunah and bittul to Hashem, as we see also that they did not participate in the aveirah of the eigel, of the golden calf, all for the same reason, because they have a stronger emunah. That's why when it came to build the Mishkan, which is a place for the Shechinah and to have a connection to the Shechinah, the women would go for it without even being commanded. Mah she'ein kein, but on the other hand, the men had to be told: מאת כל איש אשר ידבנו לבו תקחו את תרומתי. And from there, we could also go on that the coming of Mashiach, which is this geulah, is also depended a lot on the women more than on the men, because their emunah is there. Bizchut emunah the Yidden will go out of this galut, בזכות of נשים צדקניות the Yidden will go out from this galut.