Why did the women who spun the goats' hair have to be especially skilled?

(35,26) And all the women whose hearts inspired them with wisdom, spun the goats' hair.

Rashi explained that this refers to women who possessed exceptional craftsmanship, who were able to spin the hair directly from the back of the goats. We can explain that the reason why Rashi gave this explanation was because the law is that the work of a wife's hands belongs to her husband. If so, how could she sanctify to the Mishkan that which is not hers? However, the halachah also says that if she produces more than she is required to produce, then the extra amount belongs to her.

This is why Rashi needed to explain that these women were exceptionally skilled, because the less skilled women who had to first shear the wool and then spin it had no time to produce more than their quota. But these extra skillful women who did not need to first shear the wool could use the time gained to produce more than their quota, and so were able to donate the extra amount to the Mishkan.

What does the phrase אלקים קדושים הוא mean?

(35,30) And Moshe said to the children of Yisrael: See, Hashem has called by name Betzalel, the son of Uri, the son of Chur, of the tribe of Yehudah.

The Midrash brings here the posuk from Yeshayohu (40,25) "And to whom will you compare Me that I should be equal, says the Holy One (יאמר קדוש)", but it brings it with a slight addition to the posuk: "And to whom will you compare me that I should be equal. 'If so' יאמר קדוש. Lift up your eyes on high and see who created these" - in the merit of "and these are the names of the children of Yisrael" (Shemos 1,1). Why did the Midrash add the words 'if so'?

We can explain it according to the Midrash which says that wherever the heretics ask their heretical questions, the answer to their challenge can be found in the same place. For example, in the posuk in Yehoshua (24,19) - "אלקים קדושים הוא (He is a Holy G-d)" - the word for Holy is written in the plural, implying that there is more than one G-d! But the answer to this apparent problem is written by its side, because it does not say הם - they are, but הוא - He is. But why indeed was it written in the plural? The answer is that it is not referring to G-d, but to Yisrael, who are holy. Thus the phrase does not mean "He is a Holy G-d", but rather "He is the G-d of the holy ones".

This is what the Midrash means: "To whom will you compare Me that I should be equal", because there is no one comparable to Hashem, since He is completely unique. If so, continues the Midrash, יאמר קדוש - it should say קדוש in the posuk of Yehoshua! Why did it write it in the plural? "Lift up your eyes and see who created these?" - in whose merit were they created? In the merit of Yisrael who are holy, and the word קדושים in Yehoshua refers to Yisrael.