The 10 RashiYomi Rules 
Their presence in Rashis on Parshat VaYaQhel 
 Vol  2#21 - Adapted from Rashi-is-Simple  
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 (c) RashiYomi Incorporated, Dr Hendel President, Mar-23-2006 
NEW: Starting this week, English translations of the Bible come from http://www.Tachash.Org/METSUDAH/
Other English and Hebrew translations of the Bible come mostly from the www.MECHON-MAMRE.org  translation with changes made by me 

The goal of this Weekly Rashi Digest is to use the weekly Torah portion to expose students at all levels to the ten major methods of commentary used by Rashi. It is hoped that continual weekly exposure to these ten major methods will enable students at all levels to acquire a familiarity and facility with the major exegetical methods.
  
 IN THIS WEEKS DIGEST: What word meaning rule allows honey to mean sweets?

1. RASHI METHOD : OTHER VERSES   
This example applies to Rashis Ex35-11a Ex35-11b Ex35-11c 
URL Reference : (c) http://www.Rashiyomi.com/ex35-11a.htm 

The other verse  method seeks to illuminate the contents of a target verse by cross referencing other verses which either 
•	(a) confirm the target text or 
•	(b) add details to it. Additionally the other verse  method can 
•	(c) shed light on word meaning. 

The following verse mentions 3 aspects of the Wilderness Temple: a) The Temple b) the Temple tent c) the tent cover Verse Ex35-11 states   The [Wilderness] temple, its tent and its cover, its clasps, and its planks, its bars, its pillars and its sockets.    אֶת-הַמִּשְׁכָּן--אֶת-אָהֳלוֹ, וְאֶת-מִכְסֵהוּ; אֶת-קְרָסָיו, וְאֶת-קְרָשָׁיו, אֶת-בְּרִיחָו, אֶת-עַמֻּדָיו וְאֶת-אֲדָנָיו.  

Quite simply Rashi explains this verse by cross referencing other verses which contain the original commands to build these objects. 

The command to build the temple occurs in Verse Ex26-01 which states    You shall [then] make the mishkon (Temple) out of ten drapes, [consisting of] fine twined linen, greenish blue, dark red and crimson [wool]. Figures of cherubim, the work of a craftsman, shall be woven into them.   וְאֶת-הַמִּשְׁכָּן תַּעֲשֶׂה, עֶשֶׂר יְרִיעֹת:  שֵׁשׁ מָשְׁזָר, וּתְכֵלֶת וְאַרְגָּמָן וְתֹלַעַת שָׁנִי--כְּרֻבִים מַעֲשֵׂה חֹשֵׁב, תַּעֲשֶׂה אֹתָם.  

The command to build the temple tent occurs in Verse Ex26-07 which states    Make drapes of goats hair for a tent over the temple Make eleven drapes.    וְעָשִׂיתָ יְרִיעֹת עִזִּים, לְאֹהֶל עַל-הַמִּשְׁכָּן; עַשְׁתֵּי-עֶשְׂרֵה יְרִיעֹת, תַּעֲשֶׂה אֹתָם.  

The command to build the tent covering occurs in Verse Ex26-14 which states    Make a covering for the tent out of red dyed ram's skins, and a covering of tachash skins above that.    וְעָשִׂיתָ מִכְסֶה לָאֹהֶל, עֹרֹת אֵילִם מְאָדָּמִים, וּמִכְסֵה עֹרֹת תְּחָשִׁים, מִלְמָעְלָה.   

Here Rashi uses the other verse method to produce commentary. 

2. RASHI METHOD : WORD MEANINGS / new meanings 
This example applies to Rashis Ex40-38a 
URL reference :(c) http://www.RashiYomi.com/ex40-38a.htm  

The word meaning  method seeks to present dictionary meaning. Rashi uses 10 vehicles to infer word meaning. A major word meaning submethod is the synecdoche  method. Synecdoche refers to naming a whole by its part. Clarifying examples are presented below. 

To prepare for the Rashi we first review several examples of the word meaning method synecdoche, the naming of a whole by a part. Here are some common examples which reflect usage in both English and Hebrew (that is, synecdoche is a universal language rule). 
•	Example 1: The word bread לחמ can equally mean bread or food. Here bread meaning food refers to the whole class of food while bread meaning bread refers to one part of that class. Hence, this is an illustration of synecdoche. 
•	Example 2: The word day יומ can equally mean the 12 hour day period or the whole 24 hour day. Here day meaning the whole 24 hour day refers to the whole day while day meaning the 12 hour lit period refers to one part of that whole day. Hence, this is an illustration of synecdoche. 
•	Example 3: The word man איש can equally mean male or adult. Here man meaning adult refers to  all adults while man meaning male refers to the male part of the adults. Hence, this is an illustration of synecdoche. 
•	Example 4: The word honey דבש can equally mean honey or sweets. Here honey meaning sweets refers to  all sweets while honey meaning honey refers to one part of the class of sweets. Hence, this is an illustration of synecdoche. 
•	Example 5: The word journeys מסעיהמ can equally mean journeys or a sequence of alternating journeys and hotel stays. This is also an illustration of synecdoche. 

Notice how the word journeys  in the following verses refers to the journey aspect of the journeys. Verse Ex40-34:37 states    The cloud covered the Tent of Meeting, and the glory of Ad-noy filled the mishkon.   Moshe was unable to enter the Tent of Meeting because the cloud rested on it, and the glory of Ad-noy filled the mishkon.   When the cloud rose up from over the mishkon, the B'nei Yisrael would set out in all their journeys.   If the cloud did not rise, they would not set out until the day that it rose.    וַיְכַס הֶעָנָן, אֶת-אֹהֶל מוֹעֵד; וּכְבוֹד יְהוָה, מָלֵא אֶת-הַמִּשְׁכָּן.  וְלֹא-יָכֹל מֹשֶׁה, לָבוֹא אֶל-אֹהֶל מוֹעֵד--כִּי-שָׁכַן עָלָיו, הֶעָנָן; וּכְבוֹד יְהוָה, מָלֵא אֶת-הַמִּשְׁכָּן.  וּבְהֵעָלוֹת הֶעָנָן מֵעַל הַמִּשְׁכָּן, יִסְעוּ בְּנֵי יִשְׂרָאֵל, בְּכֹל, מַסְעֵיהֶם.  וְאִם-לֹא יֵעָלֶה, הֶעָנָן--וְלֹא יִסְעוּ, עַד-יוֹם הֵעָלֹתוֹ.  

By contrast the word journeys in the following verse refers to both the journeys and the rest spots. Verse Ex40-38 states    For the cloud of Ad-noy was upon the mishkon by day, and there was a fire in it by night, before the eyes of the entire Beis Yisrael, in all their journeys.    כִּי עֲנַן יְהוָה עַל-הַמִּשְׁכָּן, יוֹמָם, וְאֵשׁ, תִּהְיֶה לַיְלָה בּוֹ--לְעֵינֵי כָל-בֵּית-יִשְׂרָאֵל, בְּכָל-מַסְעֵיהֶם.   

Rashi simply points out the synecdochean nature of the meaning of journeys מסעיהמ . 

3. RASHI METHOD : GRAMMAR / conjugation 
This example applies to Rashis  Ex35-02a 
URL reference :(c) http://www.RashiYomi.com/ex35-02a.htm  

The grammar  method seeks to apply and teach Hebrew grammar.  One component of grammar deals the 3 methods Rashi had of connecting consecutive paragraphs as explained below. 

Ex35 shows a sequence of two Biblical paragraphs 
•	Prohibitions of Sabbath: Verse Ex35-01:03 states    Moshe assembled the entire congregation of the B'nei Yisrael, and said to them, These are the words that Ad-noy has commanded you to do.   Work may be done six days, but the seventh day must be holy to you, it is a Shabbos of Shabbos to Ad-noy. Whoever does work on it shall be put to death.   You must not kindle a fire in all your dwelling places on the day of Shabbos.    וַיַּקְהֵל מֹשֶׁה, אֶת-כָּל-עֲדַת בְּנֵי יִשְׂרָאֵל--וַיֹּאמֶר אֲלֵהֶם:  אֵלֶּה, הַדְּבָרִים, אֲשֶׁר-צִוָּה יְהוָה, לַעֲשֹׂת אֹתָם.  שֵׁשֶׁת יָמִים, תֵּעָשֶׂה מְלָאכָה, וּבַיּוֹם הַשְּׁבִיעִי יִהְיֶה לָכֶם קֹדֶשׁ שַׁבַּת שַׁבָּתוֹן, לַיהוָה; כָּל-הָעֹשֶׂה בוֹ מְלָאכָה, יוּמָת.  לֹא-תְבַעֲרוּ אֵשׁ, בְּכֹל מֹשְׁבֹתֵיכֶם, בְּיוֹם, הַשַּׁבָּת.   
•	The Commandment to build the Temple Verse Ex35-04:13 states    Moshe said to the entire congregation of the B'nei Yisrael, saying, This is the word that Ad-noy has commanded:   Take [collect] from among yourselves a terumah-offering to Ad-noy. Every man whose heart impels him to generosity shall bring a terumah-offering to Ad-noy: gold, silver and copper,   And greenish-blue wool, dark red wool, crimson wool, fine linen, and goat's hair,   and red-[dyed] rams' skins, tachash skins, and accacia wood,   and oil for the light, spices for annointing oil, and for the incense of aromatic spices,   and onyx stones, and stones for setting into the ephod and the breastplate.   All those who are wise in heart among you shall come and make all that Ad-noy has commanded.   The temple, its tent and its cover, its clasps, and its planks, its bars, its pillars and its sockets.   The ark and its poles, its cover and the partition screen.   The table and its poles, and all its vessels, and the show breads.    וַיֹּאמֶר מֹשֶׁה, אֶל-כָּל-עֲדַת בְּנֵי-יִשְׂרָאֵל לֵאמֹר:  זֶה הַדָּבָר, אֲשֶׁר-צִוָּה יְהוָה לֵאמֹר.  קְחוּ מֵאִתְּכֶם תְּרוּמָה, לַיהוָה, כֹּל נְדִיב לִבּוֹ, יְבִיאֶהָ אֵת תְּרוּמַת יְהוָה:  זָהָב וָכֶסֶף, וּנְחֹשֶׁת.  וּתְכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי, וְשֵׁשׁ וְעִזִּים.  וְעֹרֹת אֵילִם מְאָדָּמִים וְעֹרֹת תְּחָשִׁים, וַעֲצֵי שִׁטִּים.  וְשֶׁמֶן, לַמָּאוֹר; וּבְשָׂמִים לְשֶׁמֶן הַמִּשְׁחָה, וְלִקְטֹרֶת הַסַּמִּים.  וְאַבְנֵי-שֹׁהַם--וְאַבְנֵי, מִלֻּאִים:  לָאֵפוֹד, וְלַחֹשֶׁן.  וְכָל-חֲכַם-לֵב, בָּכֶם, יָבֹאוּ וְיַעֲשׂוּ, אֵת כָּל-אֲשֶׁר צִוָּה יְהוָה.  אֶת-הַמִּשְׁכָּן--אֶת-אָהֳלוֹ, וְאֶת-מִכְסֵהוּ; אֶת-קְרָסָיו, וְאֶת-קְרָשָׁיו, אֶת-בְּרִיחָו, אֶת-עַמֻּדָיו וְאֶת-אֲדָנָיו.  אֶת-הָאָרֹן וְאֶת-בַּדָּיו, אֶת-הַכַּפֹּרֶת; וְאֵת, פָּרֹכֶת הַמָּסָךְ.  אֶת-הַשֻּׁלְחָן וְאֶת-בַּדָּיו, וְאֶת-כָּל-כֵּלָיו; וְאֵת, לֶחֶם הַפָּנִים.  

Why do these two paragraphs occur one after the other? In general Rashi had three methods for explaining the sequencing of paragraphs: 
•	The first paragraph could be the cause, effect, or enabler of the second paragraph 
•	The two paragraphs could contrast each other. 
•	The two paragraphs could both be instances of a general unifying theme. 

Rashi, for Ex35 selects the contrast method: The Torah preceded the paragraphs dealing with the building of the temple with a paragraph dealing with the prohibitions of the Sabbath to emphasize that even the building of the temple does not allow the desecration of the Sabbath (one can only build on Sunday-Friday). 

Here Rashi uses the contrast method since the prohibition of work on the Sabbath is contrasted with the requirement to build the temple. 

4. RASHI METHOD : ALIGNMENT
This example applies to Rashis  Ex40-03a 
URL reference :(c) http://www.RashiYomi.com/ex40-03a.htm 

The alignment  method seeks to extract nuances from the minor differences in the alignment  of two almost identical verses. The contrast of the two almost identical verses points either to a) two cases , b) several nuances , or c) an equality of the verses which leads to an understanding in meaning . 

Note the two underlined words describing the function of the temple Paroceth curtain פרכת in the following two aligned verses:
•	Verse Ex26-33 states    Place the paroches under the clasps [which kept the drapes together]. Bring into the space within [behind] the paroches the Ark of the Testimony,and the paroches will divide for you between the Holy and the Holy of Holies.וְנָתַתָּה אֶת-הַפָּרֹכֶת, תַּחַת הַקְּרָסִים, וְהֵבֵאתָ שָׁמָּה מִבֵּית לַפָּרֹכֶת, אֵת אֲרוֹן הָעֵדוּת; וְהִבְדִּילָה הַפָּרֹכֶת, לָכֶם, בֵּין הַקֹּדֶשׁ, וּבֵין קֹדֶשׁ הַקֳּדָשִׁים
•	Verse Ex40-03 states    Place the ark of Testimony there, and cover the paroches (partition) over the ark.    וְשַׂמְתָּ שָׁם, אֵת אֲרוֹן הָעֵדוּת; וְסַכֹּתָ עַל-הָאָרֹן, אֶת-הַפָּרֹכֶת.  

From the alignment I infer that the covering וסכת has a function and purpose of dividing והבדילה. Thus Ex40-03 and Ex26-33 say the same thing but with different emphasis. Ex40-03 emphasizes how the division takes place---thru a covering curtain; Ex26-33 emphasizes that the Paroceth functioned as a divider between the Holy of Holies that contained the Ark and the rest of the Temple. 

5. RASHI METHOD : CONTRADICTION 
This example applies to Rashis  Ex40-31a 
URL reference :(c) http://www.Rashiyomi.com/ex40-31a.htm

 The contradiction  method seeks to derive Biblical content by assuming a resolution to contradictory  verses. Rashi had 3 main methods to resolve contradiction : The two contradictory verses could be speaking about a) two stages  of one process, b) two aspects  or attributes of one entity, or c) the contradictory verses could be resolved assuming a broad or literal interpretation  of the words causing the contradiction. 

Note the contradiction in the following verses 
•	Verse Ex30-19 states    Aharon and his sons will wash from it their hands and their feet.    וְרָחֲצוּ אַהֲרֹן וּבָנָיו, מִמֶּנּוּ, אֶת-יְדֵיהֶם, וְאֶת-רַגְלֵיהֶם.  
•	Verse Ex40-31 states    Moshe, Aharon and his sons washed their hands and feet from it,    וְרָחֲצוּ מִמֶּנּוּ, מֹשֶׁה וְאַהֲרֹן וּבָנָיו, אֶת-יְדֵיהֶם, וְאֶת-רַגְלֵיהֶם.  

Which is it? Is the Temple Basin for the exclusive use of Priests, or, is there an exception process which would allow non-Priests, such as Moses, to occasionally use it? 

The answer to this contradiction may be found in the following verses: Verse Lv08-16:21 states    He [Moses] took all the fat on the innards, the lobe of the liver, the two kidneys and their fats and Moshe burned [them] on the altar.   The bullock, its skin, its flesh and its waste [that are in its intestines], he burned in fire, beyond the encampment, just as Ad-noy commanded Moshe.   He brought the burnt-offering ram and Aharon and his sons laid their hands on the ram's head.   He slaughtered it; and Moshe sprinkled the blood all around the altar.   He severed the ram's limbs; and Moshe burned the head and the severed limbs and the fat.   He washed the innards and feet in water; and Moshe burned the entire ram on the altar. It is a burnt-offering; for a pleasing fragrance, a fire-offering to Ad-noy, just as Ad-noy commanded Moshe.   ,  וַיִּקַּח
אֶת-כָּל-הַחֵלֶב אֲשֶׁר עַל-הַקֶּרֶב, וְאֵת יֹתֶרֶת הַכָּבֵד, וְאֶת-שְׁתֵּי הַכְּלָיֹת וְאֶת-חֶלְבְּהֶן; וַיַּקְטֵר מֹשֶׁה, הַמִּזְבֵּחָה.  וְאֶת-הַפָּר וְאֶת-עֹרוֹ, וְאֶת-בְּשָׂרוֹ וְאֶת-פִּרְשׁוֹ--שָׂרַף בָּאֵשׁ, מִחוּץ לַמַּחֲנֶה:  כַּאֲשֶׁר צִוָּה יְהוָה, אֶת-מֹשֶׁה.  וַיַּקְרֵב, אֵת אֵיל הָעֹלָה; וַיִּסְמְכוּ אַהֲרֹן וּבָנָיו, אֶת-יְדֵיהֶם--עַל-רֹאשׁ הָאָיִל.  וַיִּשְׁחָט; וַיִּזְרֹק מֹשֶׁה אֶת-הַדָּם עַל-הַמִּזְבֵּחַ, סָבִיב.  וְאֶת-הָאַיִל--נִתַּח, לִנְתָחָיו; וַיַּקְטֵר מֹשֶׁה אֶת-הָרֹאשׁ, וְאֶת-הַנְּתָחִים וְאֶת-הַפָּדֶר.  וְאֶת-הַקֶּרֶב וְאֶת-הַכְּרָעַיִם, רָחַץ בַּמָּיִם; וַיַּקְטֵר מֹשֶׁה אֶת-כָּל-הָאַיִל הַמִּזְבֵּחָה, עֹלָה הוּא לְרֵיחַ-נִיחֹחַ אִשֶּׁה הוּא לַיהוָה, כַּאֲשֶׁר צִוָּה יְהוָה, אֶת-מֹשֶׁה.  

Here we see Moses functioning as a priest (that is, presiding over offerings). Consequently we may resolve the contradiction by using the broad-literal method of interpretation: The Temple basin was for the exclusive use of those people who functioned as priests. Hence all priests officiating in the temple washed themselves in the basin. But, Moses, even though he was a Levite, also used the basin when he functioned as a priest. 

6. RASHI METHOD : STYLE
This example applies to Rashis  Ex37-01a 
URL reference :(c) http://www.Rashiyomi.com/ex37-01a.htm 

The Rabbi Ishmael Style  rules are usually thought of as applying to technical legal matters. However in a broader sense they apply to paragraph styles. The fundamental focus of the Rabbi Ishmael style rules is to precisely delineate the relationship between paragraph themes  and development details : 
•	 Are the details examples  of a general theme , or, do the details  exhaust the paragraph theme? In other words 
•	should the examples  and details be interpreted literally and exclusively or should they be interpreted broadly and generally? 
Still another way of looking at style is that it answers the question: 
 How should the paragraph theme  and details / examples  be integrated? 

Notice the underlined words in the following verses which describe who constructed the various temple utensils. These verses form an unusual General-Detail-General structure: 
•	Verse Ex36-01 states    And they shall execute--- Betzalel and Oholiov---and every wise-hearted man whom Ad-noy had endowed with wisdom and insight to know (how) to execute in all of the holy work--- all that Ad-noy had commanded.    וְעָשָׂה בְצַלְאֵל וְאָהֳלִיאָב וְכֹל אִישׁ חֲכַם-לֵב, אֲשֶׁר נָתַן יְהוָה חָכְמָה וּתְבוּנָה בָּהֵמָּה, לָדַעַת לַעֲשֹׂת, אֶת-כָּל-מְלֶאכֶת עֲבֹדַת הַקֹּדֶשׁ--לְכֹל אֲשֶׁר-צִוָּה, יְהוָה.  
•	Verse Ex36-08 states    All craftsmen with the spirit of wisdom made the mishkon out of ten drapes, (consisting of) twined fine linen, greenish blue wool, dark red wool and crimson wool, figures of Cherubim, the work of a craftsman.    וַיַּעֲשׂוּ כָל-חֲכַם-לֵב בְּעֹשֵׂי הַמְּלָאכָה, אֶת-הַמִּשְׁכָּן--עֶשֶׂר יְרִיעֹת:  שֵׁשׁ מָשְׁזָר, וּתְכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי--כְּרֻבִים מַעֲשֵׂה חֹשֵׁב, עָשָׂה אֹתָם.  
•	Verse Ex36-14 states    He made drapes of goats' hair for a covering over the mishkon. He made eleven such drapes.    וַיַּעַשׂ יְרִיעֹת עִזִּים, לְאֹהֶל עַל-הַמִּשְׁכָּן:  עַשְׁתֵּי-עֶשְׂרֵה יְרִיעֹת, עָשָׂה אֹתָם.  
•	Verse Ex36-20 states    He made planks for the mishkon out of acacia wood; (these planks) stood upright (vertically).    וַיַּעַשׂ אֶת-הַקְּרָשִׁים, לַמִּשְׁכָּן, עֲצֵי שִׁטִּים, עֹמְדִים.  
•	Verse Ex37-01 states    Betzalel made the ark of acacia wood, two and one-half amohs long, one and one-half amohs wide, and one and one-half amohs high.    וַיַּעַשׂ בְּצַלְאֵל אֶת-הָאָרֹן, עֲצֵי שִׁטִּים:  אַמָּתַיִם וָחֵצִי אָרְכּוֹ, וְאַמָּה וָחֵצִי רָחְבּוֹ, וְאַמָּה וָחֵצִי, קֹמָתוֹ.  
•	Verse Ex38-21:23 states    These are the accounts of the mishkon, the mishkon of Testimony, that were drawn up by Moshe's order; for the work of the Levites under the direction of Isamar, son of Aharon the kohein.   Betzalel, son of Uri, son of Chur, of the tribe of Yehudah, made all that Ad-noy commanded Moshe.   With him was Oholiav, son of Achisamach, of the tribe of Dan, sculptor and craftsman, and embroiderer in greenish-blue wool, dark red wool, crimson wool, and fine linen.    אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדֻת, אֲשֶׁר פֻּקַּד עַל-פִּי מֹשֶׁה:  עֲבֹדַת, הַלְוִיִּם, בְּיַד אִיתָמָר, בֶּן-אַהֲרֹן הַכֹּהֵן.  וּבְצַלְאֵל בֶּן-אוּרִי בֶן-חוּר, לְמַטֵּה יְהוּדָה, עָשָׂה, אֵת כָּל-אֲשֶׁר-צִוָּה יְהוָה אֶת-מֹשֶׁה.  וְאִתּוֹ, אָהֳלִיאָב בֶּן-אֲחִיסָמָךְ לְמַטֵּה-דָן--חָרָשׁ וְחֹשֵׁב; וְרֹקֵם, בַּתְּכֵלֶת וּבָאַרְגָּמָן, וּבְתוֹלַעַת הַשָּׁנִי, וּבַשֵּׁשׁ.   

To recap we are told that the following staff performed the construction: 
•	Bezalel, Ahaliav and wise craftsmen 
•	All wise craftsmen 
•	He (singular!) 
•	Bezalel 
•	Bezalel and Ahaliav 

This strange alternating sequence of staff motivates the following Rashi comment: Bezalel (singular) is listed by many utensils since he totally devoted himself to the construction [and was the officer in charge] 

The above Rashi actually uses the General-detail-General style guideline rules. For the general theme statement that Bezalel, Ahaliav, and wise craftsmen performed the construction is developed with the paragraph details that only Bezalel performed the construction: That is, Bezalel was the manager and the other craftsmen worked under him (and hence the Rashi comment that he totally devoted himself since as a manager he had to do his own tasks and manage others). 

9. RASHI METHOD : SPREADSHEETS
This example applies to Rashis  Ex35-01a 
URL reference :(c) http://www.Rashiyomi.com/ex35-01a.htm 

We say that Rashi uses the spreadsheet  method on any clarification of a verse that is in addition to its meaning. This 

Rashi will very often take a verse whose meaning is already understood and add a consequence to the verse. This consequence does not illumine a comparison with any other verse but simply illustrates further something understood. We call this the spreadsheet method since spreadsheets are very often used to derive consequences of otherwise understood data.  The spreadsheet method is also used when either a) Rashi gives an algebraic or computational explanation of a difficult verse or b) Rashi presents geometric diagrams to clarify the meaning of the verse. Any of these three methods: a) actual spreadsheets b) geometric diagrams or c) additional consequences of a verse is called the spreadsheet method. 

We know the revelation of the 10 commandments happened on the holiday of Shavuoth. Approximately 120 days after Shavuoth is the holiday of YomKippur. These 120 days naturally divide into 3 sets of 40 days each. A careful examination of the verses shows that Moses spent 3 forty-day periods on the mountain with God. 
•	The purpose of the first ascent was to receive the 10 commandments 
•	The purpose of the 2nd ascent was to petition for forgiveness for the Jewish people for the sin of the Golden calf 
•	The purpose of the 3rd ascent was to receive the 2nd Tablets with the 10 commandments. 

Rashi on Ex35-01 points out that Moses resumed instructions on building the Tabernacle after the Jews had been forgiven on Yom Kippur and received the 2nd tablets Verse Ex35-01 states    Moshe assembled the entire congregation of the B'nei Yisrael, and said to them, These are the words that Ad-noy has commanded you to do.    וַיַּקְהֵל מֹשֶׁה, אֶת-כָּל-עֲדַת בְּנֵי יִשְׂרָאֵל--וַיֹּאמֶר אֲלֵהֶם:  אֵלֶּה, הַדְּבָרִים, אֲשֶׁר-צִוָּה יְהוָה, לַעֲשֹׂת אֹתָם.  

It is instructive to cite the verses which describe these 3 sets of 40 days 

The first ascent to receive the 10 commandments. 
•	Verse Ex24-17:19 states    The appearance of Ad-noy's glory was like a consuming flame at the top to the mountain; before the eyes of the B'nei Yisrael.   And Moshe came into the midst of the cloud. and went up into the mountain. Moshe remained on the mountain for forty days and forty nights.         וּמַרְאֵה כְּבוֹד יְהוָה, כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר, לְעֵינֵי, בְּנֵי יִשְׂרָאֵל.  וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן, וַיַּעַל אֶל-הָהָר; וַיְהִי מֹשֶׁה, בָּהָר, אַרְבָּעִים יוֹם, וְאַרְבָּעִים לָיְלָה. 
•	Verse Dt09-09:11 states    A hen I was gone up into the mount to receive the tablets of stone, the tablets of the covenant which the Lord made with you, then I stayed in the mount forty days and forty nights, I did not eat bread nor drink water; And the Lord delivered to me two tablets of stone written with the finger of God; and on them was written according to all the words, which the Lord spoke with you in the mount out of the midst of the fire in the day of the assembly. And it came to pass at the end of forty days and forty nights, that the Lord gave me the two tablets of stone, the tablets of the covenant.   בַּעֲלֹתִי הָהָרָה, לָקַחַת לוּחֹת הָאֲבָנִים לוּחֹת הַבְּרִית, אֲשֶׁר-כָּרַת יְהוָה, עִמָּכֶם; וָאֵשֵׁב בָּהָר, אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה--לֶחֶם לֹא אָכַלְתִּי, וּמַיִם לֹא שָׁתִיתִי.  וַיִּתֵּן יְהוָה אֵלַי, אֶת-שְׁנֵי לוּחֹת הָאֲבָנִים--כְּתֻבִים, בְּאֶצְבַּע אֱלֹהִים; וַעֲלֵיהֶם, כְּכָל-הַדְּבָרִים אֲשֶׁר דִּבֶּר יְהוָה עִמָּכֶם בָּהָר מִתּוֹךְ הָאֵשׁ--בְּיוֹם הַקָּהָל.  וַיְהִי, מִקֵּץ אַרְבָּעִים יוֹם, וְאַרְבָּעִים, לָיְלָה; נָתַן יְהוָה אֵלַי, אֶת-שְׁנֵי לֻחֹת הָאֲבָנִים--לֻחוֹת הַבְּרִית.  

The 2nd ascent to petition for forgiveness 
•	Verse Ex32-30 states    The next day Moshe said to the people, You have committed a great sin. Now I will go up to Ad-noy, perhaps I will gain atonement for your sin."    וַיְהִי, מִמָּחֳרָת, וַיֹּאמֶר מֹשֶׁה אֶל-הָעָם, אַתֶּם חֲטָאתֶם חֲטָאָה גְדֹלָה; וְעַתָּה אֶעֱלֶה אֶל-יְהוָה, אוּלַי אֲכַפְּרָה בְּעַד חַטַּאתְכֶם.  
•	Verse Dt09-17:19 states    And I took the two tablets, and threw them out of my two hands, and broke them before your eyes. And I fell down before the Lord, as at the first, forty days and forty nights; I did not eat bread, nor drink water, because of all your sins which you sinned, in doing wickedly in the sight of the Lord, to provoke him to anger. For I was afraid of the anger and hot displeasure, with which the Lord was angry against you to destroy you. But the Lord listened to me at that time also.    וָאֶתְפֹּשׂ, בִּשְׁנֵי הַלֻּחֹת, וָאַשְׁלִכֵם, מֵעַל שְׁתֵּי יָדָי; וָאֲשַׁבְּרֵם, לְעֵינֵיכֶם.  וָאֶתְנַפַּל לִפְנֵי יְהוָה כָּרִאשֹׁנָה, אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה--לֶחֶם לֹא אָכַלְתִּי, וּמַיִם לֹא שָׁתִיתִי:  עַל כָּל-חַטַּאתְכֶם אֲשֶׁר חֲטָאתֶם, לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיסוֹ.  כִּי יָגֹרְתִּי, מִפְּנֵי הָאַף וְהַחֵמָה, אֲשֶׁר קָצַף יְהוָה עֲלֵיכֶם, לְהַשְׁמִיד אֶתְכֶם; וַיִּשְׁמַע יְהוָה אֵלַי, גַּם בַּפַּעַם הַהִוא.  
•	Verse Dt09-25:29 states    Thus I fell down before the Lord forty days and forty nights, as I fell down at the first; because the Lord had said he would destroy you. I prayed therefore to the Lord, and said, O Lord God, destroy not your people and your inheritance, whom you have redeemed through your greatness, whom you have brought out of Egypt with a mighty hand. Remember your servants, Abraham, Isaac, and Jacob; look not to the stubbornness of this people, nor to their wickedness, nor to their sin; Lest the land from which you brought us out say, Because the Lord was not able to bring them into the land which he promised them, and because he hated them, he has brought them out to slay them in the wilderness. Yet they are your people and your inheritance, which you brought out by your mighty power and by your stretched out arm.  וָאֶתְנַפַּל לִפְנֵי יְהוָה, אֵת אַרְבָּעִים הַיּוֹם וְאֶת-אַרְבָּעִים הַלַּיְלָה--אֲשֶׁר הִתְנַפָּלְתִּי:  כִּי-אָמַר יְהוָה, לְהַשְׁמִיד אֶתְכֶם.  וָאֶתְפַּלֵּל אֶל-יְהוָה, וָאֹמַר, אֲדֹנָי יְהוִה אַל-תַּשְׁחֵת עַמְּךָ וְנַחֲלָתְךָ, אֲשֶׁר פָּדִיתָ בְּגָדְלֶךָ--אֲשֶׁר-הוֹצֵאתָ מִמִּצְרַיִם, בְּיָד חֲזָקָה.  זְכֹר, לַעֲבָדֶיךָ--לְאַבְרָהָם לְיִצְחָק, וּלְיַעֲקֹב:  אַל-תֵּפֶן, אֶל-קְשִׁי הָעָם הַזֶּה, וְאֶל-רִשְׁעוֹ, וְאֶל-חַטָּאתוֹ.  פֶּן-יֹאמְרוּ, הָאָרֶץ אֲשֶׁר הוֹצֵאתָנוּ מִשָּׁם, מִבְּלִי יְכֹלֶת יְהוָה, לַהֲבִיאָם אֶל-הָאָרֶץ אֲשֶׁר-דִּבֶּר לָהֶם; וּמִשִּׂנְאָתוֹ אוֹתָם, הוֹצִיאָם לַהֲמִתָם בַּמִּדְבָּר.  וְהֵם עַמְּךָ, וְנַחֲלָתֶךָ, אֲשֶׁר הוֹצֵאתָ בְּכֹחֲךָ הַגָּדֹל, וּבִזְרֹעֲךָ הַנְּטוּיָה.   

The 3rd ascent to receive the 2nd Tablets 
•	Verse Ex34-27:29 states    Ad-noy said to Moshe, Write these words down for yourself, for with these words I have made a covenant with you and with [the B'nei] Yisrael."   He [Moshe] remained there with Ad-noy for forty days and forty nights. He did not eat bread nor drink water, and he wrote on the tablets the words of the covenant, the Ten Words [commandments.]   And when Moshe came down from Mount Sinai, and the two Tablets of the Testimony were in Moshe's hand when he came down from the Mountain. Moshe did not know that the skin of his face had become radiant when He [G-d] spoke to him.    וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, כְּתָב-לְךָ אֶת-הַדְּבָרִים הָאֵלֶּה:  כִּי עַל-פִּי הַדְּבָרִים הָאֵלֶּה, כָּרַתִּי אִתְּךָ בְּרִית--וְאֶת-יִשְׂרָאֵל.  וַיְהִי-שָׁם עִם-יְהוָה, אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה--לֶחֶם לֹא אָכַל, וּמַיִם לֹא שָׁתָה; וַיִּכְתֹּב עַל-הַלֻּחֹת, אֵת דִּבְרֵי הַבְּרִית--עֲשֶׂרֶת, הַדְּבָרִים.  וַיְהִי, בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי, וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיַד-מֹשֶׁה, בְּרִדְתּוֹ מִן-הָהָר; וּמֹשֶׁה לֹא-יָדַע, כִּי קָרַן עוֹר פָּנָיו--בְּדַבְּרוֹ אִתּוֹ.  
•	Verse Dt10-01:05 states    At that time the Lord said to me, Cut two tablets of stone like the first, and come up to me into the mount, and make an ark of wood. And I will write on the tablets the words that were in the first tablets which you broke, and you shall put them in the ark. And I made an ark of shittim wood, and cut two tablets of stone like the first, and went up to the mount, having the two tablets in my hand. And he wrote on the tablets, according to the first writing, the ten commandments, which the Lord spoke to you in the mount out of the midst of the fire in the day of the assembly; and the Lord gave them to me. And I turned myself and came down from the mount, and put the tablets in the ark which I had made; and there they are, as the Lord commanded me.    בָּעֵת הַהִוא אָמַר יְהוָה אֵלַי, פְּסָל-לְךָ שְׁנֵי-לוּחֹת אֲבָנִים כָּרִאשֹׁנִים, וַעֲלֵה אֵלַי, הָהָרָה; וְעָשִׂיתָ לְּךָ, אֲרוֹן עֵץ.  וְאֶכְתֹּב, עַל-הַלֻּחֹת, אֶת-הַדְּבָרִים, אֲשֶׁר הָיוּ עַל-הַלֻּחֹת הָרִאשֹׁנִים אֲשֶׁר שִׁבַּרְתָּ; וְשַׂמְתָּם, בָּאָרוֹן.  וָאַעַשׂ אֲרוֹן עֲצֵי שִׁטִּים, וָאֶפְסֹל שְׁנֵי-לֻחֹת אֲבָנִים כָּרִאשֹׁנִים; וָאַעַל הָהָרָה, וּשְׁנֵי הַלֻּחֹת בְּיָדִי.  וַיִּכְתֹּב עַל-הַלֻּחֹת כַּמִּכְתָּב הָרִאשׁוֹן, אֵת עֲשֶׂרֶת הַדְּבָרִים, אֲשֶׁר דִּבֶּר יְהוָה אֲלֵיכֶם בָּהָר מִתּוֹךְ הָאֵשׁ, בְּיוֹם הַקָּהָל; וַיִּתְּנֵם יְהוָה, אֵלָי.  וָאֵפֶן, וָאֵרֵד מִן-הָהָר, וָאָשִׂם אֶת-הַלֻּחֹת, בָּאָרוֹן אֲשֶׁר עָשִׂיתִי; וַיִּהְיוּ שָׁם, כַּאֲשֶׁר צִוַּנִי יְהוָה.  

As with all Rashi Spreadsheets it is possible to give further details or alternative opinions. However the above should suffice to point how the spreadsheet method is used to focus on 3 ascents of 40 days with approximate termination near Yom Kippur. 

Conclusion

This week's parshah contains no examples of the Formatting, Database, Symbolism method. This concludes this weeks edition. Visit the RashiYomi website at http://www.Rashiyomi.com/ for further details and examples.