the second scroll: the mesorah snapshot, pinned and read (bishe'arecha step 6)

Devarim 17:18 — the king writes his copy from before the priests, not from memory. scripts/build_mesorah.py takes one open-licence version per work per language from the Sefaria export (bucket sefaria-export, catalogue of 2026-10-02; Public Domain / CC0 / CC-BY / CC-BY-SA only, checked in every file; no CC-BY-NC — the Bavli is Wikisource's) and lays it down beside L1: mesorah/works/<slug>/{he,en}.json, index.json, integrity.sha256, build_report.json. 128 works (Rashi, Onkelos, Ramban, Ibn Ezra, Sforno on the Torah; all of Mishnah; 37 Bavli tractates; Bereshit and Shemot Rabbah, Sifrei, Tanchuma), 256 files, 44.9 MiB, tree hash 7d5b3a6c… computed as L1's (sorted relative path, then bytes; the two post-hash files excluded). What is out, and why (licence), is in Terumah §E5. Read, never fetched: korban_processor/mesorah.py finds citations as written (Rashi on Devarim 6:5, Berakhot 2a, Mishnah Berakhot 1:1, Bereshit Rabbah 1:1, Sifrei Devarim 32, Tanchuma Bereshit 1 …), resolves each against the snapshot (complex works through their unnamed node, Tanchuma by parashah), lists them as examination.mesorah_references, and makes every passage found a given source for that examination — so a claim about Rashi anchors in Rashi or does not. The Vav Pipeline couples coupled(reference(R), mesorah(Work, [Address])) or not_in_mesorah; the engine accepts mesorah/2 as a terminal and not_in_mesorah is Form 4. VavPipeline.Mesorah pins the hash, re-reads the tree at startup and every ten minutes, and /kodesh/health carries mesorah_hash. Mounted read-only at /mnt/mesorah in the vav-pipeline and korban-processor images. L3 bedikot.mesorah (migration 20261013000002). Also: the 1-in-12 Day6 serving failure of 2026-10-04 reproduced with seed 446116 — HaltMonitorTest left the system halted; it now resolves on exit and the Day6 setup is defensive. Construction §3.11, Terumah §E5, Tamid §1.1, bishearecha §IV, KOHEN, AGENTS. Doorpost 0638d4eb…. Elixir 604/0 (seeds 835592 and 446116), korban 294/1 skipped, Prolog bedikah 44/44, L3 10/0. Co-Authored-By: Claude Fable 5.1 <noreply@anthropic.com>
2026-10-13 19:13:36 +00:00
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+{"categories":["Talmud","Bavli","Seder Zeraim"],"heTitle":"ברכות","language":"en","license":"Public Domain","sectionNames":["Daf","Line"],"text":[[],[],["From what time may the Shema' be read in the evening?  From the time the priests enter [the Temple] to partake of their Terumah, until the end of the first watch. These are the words of R. Eliezer;"," but the Sages say:  Until midnight. ","Rabban Gamaliel says:  Until the rise of dawn. ","It once happened that his sons returned from a feast [after midnight] and said to him,  \"We have not read the Shema' !\"  He told them,  \"If the dawn has not yet risen, you are still under the obligation of reading it.  And not only in this connection do they so decide; but wherever the Sages use the expression 'Until midnight,' the obligation continues until the rise of dawn.\""," The duty of burning the fat and parts of the animal continues until the rise of dawn. Likewise with all offerings which have to be eaten the same day [they are sacrificed], the duty continues until the rise of dawn. If so, why do the Sages say \"Until midnight\"?  In order to keep a man far from transgression. ","GEMARA  What authority has the Tanna [that the Shema' is to be read at all] that he raises the question: From what time?","Further, on what ground does he first deal with the evening ?  Let him first deal with [the Shema'] of the morning ! ","The Tanna bases his authority on Scripture ; for it is written, \"When thou liest down and when thou risest up\" (Deut. vi. 7).  His statement in the Mishnah is to be understood thus :  When is the time for reading the Shema' which is to be recited when lying down? From the time the priests enter [the Temple] to partake of their Terumah. ","Or if thou wilt,  I can say that he derives [his reason for commencing with the evening] from the account of the Creation ; for it is written : \"It was evening and it was morning, one day\" (Gen, i. 5). ","If this be so, in the sequel where he teaches : In the morning [the reading of the Shema'] is preceded by two benedictions and followed by one; in the evening it is preceded by two and followed by two, let him likewise treat of the evening first !"," The Tanna commenced with the evening and then treats of the morning; but while on the subject of the morning, he explains matters connected with the morning, and afterwards explains matters connected with the evening. ","The teacher stated :  From the time the priests enter [the Temple] to partake of their Terumah.  Yes, but when do the priests partake of their Terumah ? From the time the stars appear.  Then let him explicitly teach : \"From the time of the appearance of the stars\" !"," He wishes to tell us something incidentally : When do the priests partake of their Terumah ? From the time the stars appear. He thereby informs us  that [the omission of] the sin-offering does not prevent [the priest from partaking of the Terumah].  This is in agreement with the teaching :  \"When the sun is down and it is clean\" (Lev. xxii. 7) — i.e. the setting of the sun prevents him from partaking of the Terumah, but not [his failure to bring] his sin-offering. ","How is it to be known, however, that the phrase \"When the sun is down\" means the [complete] setting of the sun, and the phrase \"It is clean\" means the day is clean? "],["Perhaps the former signifies the setting of its light, and the latter the man shall be clean !"," Rabbah b. Rab Shela answered :  In that case the text should have read weyithar ; what means wetaher? The day is clean [of light];  as people commonly say, \"When the sun has set, the day is cleansed.\" ","In the West, this explanation of Rabbah b. Rab Shela had not been heard by them, and they raised the question:  The phrase \"When the sun is down\" means the [complete] setting of the sun, and the phrase \"It is clean\" means the day is clean ; but perhaps the former signifies the setting of its light, and the latter the man shall be clean ! ","They then solved it from a Baraita ; for it is taught in a Baraita : The sign for the matter is the appearance of the stars.  Conclude from this that the [complete] setting of the sun is intended ; and what means \"It is clean\" ? The day is clean. ","The teacher stated :  From the time the priests enter [the Temple] to partake of their Terumah.  Against this I quote:  From what time may the Shema' be read in the evening ?  From the time when the poor man goes home to eat his bread with salt, until such time as he usually stands up to leave his meal ! ","The latter part of this passage is certainly at variance with our Mishnah ;  but is it to be said that the first part is also at variance with it ? ","No ; the poor man and the priest have the one standard of time. ","I quote the following against our Mishnah :  From what time may we begin to read the Shema' in the evening?  From the time that people go home to eat their bread on the Sabbath-eve. These are the words of R. Meir ;  but the Sages sLine truncated
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+{"categories":["Talmud","Bavli","Seder Zeraim"],"heTitle":"ברכות","language":"he","license":"CC-BY-SA","sectionNames":["Daf","Line"],"text":[[],[],["מתני׳ <big><strong>מאימתי</strong></big> קורין את שמע בערבין. משעה שהכהנים נכנסים לאכול בתרומתן עד סוף האשמורה הראשונה דברי רבי אליעזר.","וחכמים אומרים עד חצות.","רבן גמליאל אומר עד שיעלה עמוד השחר.","מעשה ובאו בניו מבית המשתה אמרו לו לא קרינו את שמע אמר להם אם לא עלה עמוד השחר חייבין אתם לקרות ולא זו בלבד אמרו אלא כל מה שאמרו חכמים עד חצות מצותן עד שיעלה עמוד השחר","הקטר חלבים ואברים מצותן עד שיעלה עמוד השחר וכל הנאכלים ליום אחד מצותן עד שיעלה עמוד השחר אם כן למה אמרו חכמים עד חצות כדי להרחיק אדם מן העבירה:","<big><strong>גמ׳</strong></big> תנא היכא קאי דקתני מאימתי","ותו מאי שנא דתני בערבית ברישא לתני דשחרית ברישא","תנא אקרא קאי דכתיב בשכבך ובקומך והכי קתני זמן קריאת שמע דשכיבה אימת משעה שהכהנים נכנסין לאכול בתרומתן","ואי בעית אימא יליף מברייתו של עולם דכתיב ויהי ערב ויהי בקר יום אחד","אי הכי סיפא דקתני בשחר מברך שתים לפניה ואחת לאחריה ובערב מברך שתים לפניה ושתים לאחריה לתני דערבית ברישא.","תנא פתח בערבית והדר תני בשחרית עד דקאי בשחרית פריש מילי דשחרית והדר פריש מילי דערבית:","אמר מר משעה שהכהנים נכנסים לאכול בתרומתן. מכדי כהנים אימת קא אכלי תרומה משעת צאת הכוכבים לתני משעת צאת הכוכבים.","מלתא אגב אורחיה קמשמע לן כהנים אימת קא אכלי בתרומה משעת צאת הכוכבים והא קמשמע לן דכפרה לא מעכבא כדתניא ובא השמש וטהר ביאת שמשו מעכבתו מלאכול בתרומה ואין כפרתו מעכבתו מלאכול בתרומה.","וממאי דהאי ובא השמש ביאת השמש והאי וטהר טהר יומא"],["דילמא ביאת אורו הוא ומאי וטהר טהר גברא","אמר רבה בר רב שילא אם כן לימא קרא ויטהר מאי וטהר טהר יומא כדאמרי אינשי איערב שמשא ואדכי יומא.","במערבא הא דרבה בר רב שילא לא שמיע להו ובעו לה מיבעיא האי ובא השמש ביאת שמשו הוא ומאי וטהר טהר יומא או דילמא ביאת אורו הוא ומאי וטהר טהר גברא","והדר פשטו לה מברייתא מדקתני בברייתא סימן לדבר צאת הכוכבים שמע מינה ביאת שמשו הוא ומאי וטהר טהר יומא:","אמר מר משעה שהכהנים נכנסין לאכול בתרומתן ורמינהו  מאימתי קורין את שמע בערבין משהעני נכנס לאכול פיתו במלח עד שעה שעומד ליפטר מתוך סעודתו.","סיפא ודאי פליגא אמתניתין.  רישא מי לימא פליגא אמתניתין.","לא עני וכהן חד שיעורא הוא.","ורמינהו מאימתי מתחילין לקרות קריאת שמע בערבית משעה שבני אדם נכנסין לאכול פתן בערבי שבתות דברי רבי מאיר וחכמים אומרים משעה שהכהנים זכאין לאכול בתרומתן סימן לדבר צאת הכוכבים. ואף על פי שאין ראיה לדבר זכר לדבר שנאמר ואנחנו עושים במלאכה וחצים מחזיקים ברמחים מעלות השחר עד צאת הכוכבים ואומר והיו לנו הלילה משמר והיום מלאכה","מאי ואומר","וכי תימא מכי ערבא שמשא ליליא הוא ואינהו דמחשכי ומקדמי תא שמע והיו לנו הלילה משמר והיום מלאכה","קא סלקא דעתך דעני ובני אדם חד שעורא הוא ואי אמרת עני וכהן חד שעורא הוא חכמים היינו רבי מאיר","אלא שמע מינה עני שעורא לחוד וכהן שעורא לחוד לא עני וכהן חד שעורא הוא ועני ובני אדם לאו חד שעורא הוא.","ועני וכהן חד שעורא הוא ורמינהו מאימתי מתחילין לקרות שמע בערבין משעה שקדש היום בערבי שבתות דברי רבי אליעזר רבי יהושע אומר משעה שהכהנים מטוהרים לאכול בתרומתן רבי מאLine truncated
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				{"categories":["Talmud","Bavli","Seder Zeraim"],"heTitle":"ברכות","language":"en","license":"Public Domain","sectionNames":["Daf","Line"],"text":[[],[],["From what time may the Shema' be read in the evening? From the time the priests enter [the Temple] to partake of their Terumah, until the end of the first watch. These are the words of R. Eliezer;"," but the Sages say: Until midnight. ","Rabban Gamaliel says: Until the rise of dawn. ","It once happened that his sons returned from a feast [after midnight] and said to him, \"We have not read the Shema' !\" He told them, \"If the dawn has not yet risen, you are still under the obligation of reading it. And not only in this connection do they so decide; but wherever the Sages use the expression 'Until midnight,' the obligation continues until the rise of dawn.\""," The duty of burning the fat and parts of the animal continues until the rise of dawn. Likewise with all offerings which have to be eaten the same day [they are sacrificed], the duty continues until the rise of dawn. If so, why do the Sages say \"Until midnight\"? In order to keep a man far from transgression. ","GEMARA What authority has the Tanna [that the Shema' is to be read at all] that he raises the question: From what time?","Further, on what ground does he first deal with the evening ? Let him first deal with [the Shema'] of the morning ! ","The Tanna bases his authority on Scripture ; for it is written, \"When thou liest down and when thou risest up\" (Deut. vi. 7). His statement in the Mishnah is to be understood thus : When is the time for reading the Shema' which is to be recited when lying down? From the time the priests enter [the Temple] to partake of their Terumah. ","Or if thou wilt, I can say that he derives [his reason for commencing with the evening] from the account of the Creation ; for it is written : \"It was evening and it was morning, one day\" (Gen, i. 5). ","If this be so, in the sequel where he teaches : In the morning [the reading of the Shema'] is preceded by two benedictions and followed by one; in the evening it is preceded by two and followed by two, let him likewise treat of the evening first !"," The Tanna commenced with the evening and then treats of the morning; but while on the subject of the morning, he explains matters connected with the morning, and afterwards explains matters connected with the evening. ","The teacher stated : From the time the priests enter [the Temple] to partake of their Terumah. Yes, but when do the priests partake of their Terumah ? From the time the stars appear. Then let him explicitly teach : \"From the time of the appearance of the stars\" !"," He wishes to tell us something incidentally : When do the priests partake of their Terumah ? From the time the stars appear. He thereby informs us that [the omission of] the sin-offering does not prevent [the priest from partaking of the Terumah]. This is in agreement with the teaching : \"When the sun is down and it is clean\" (Lev. xxii. 7) — i.e. the setting of the sun prevents him from partaking of the Terumah, but not [his failure to bring] his sin-offering. ","How is it to be known, however, that the phrase \"When the sun is down\" means the [complete] setting of the sun, and the phrase \"It is clean\" means the day is clean? "],["Perhaps the former signifies the setting of its light, and the latter the man shall be clean !"," Rabbah b. Rab Shela answered : In that case the text should have read weyithar ; what means wetaher? The day is clean [of light]; as people commonly say, \"When the sun has set, the day is cleansed.\" ","In the West, this explanation of Rabbah b. Rab Shela had not been heard by them, and they raised the question: The phrase \"When the sun is down\" means the [complete] setting of the sun, and the phrase \"It is clean\" means the day is clean ; but perhaps the former signifies the setting of its light, and the latter the man shall be clean ! ","They then solved it from a Baraita ; for it is taught in a Baraita : The sign for the matter is the appearance of the stars. Conclude from this that the [complete] setting of the sun is intended ; and what means \"It is clean\" ? The day is clean. ","The teacher stated : From the time the priests enter [the Temple] to partake of their Terumah. Against this I quote: From what time may the Shema' be read in the evening ? From the time when the poor man goes home to eat his bread with salt, until such time as he usually stands up to leave his meal ! ","The latter part of this passage is certainly at variance with our Mishnah ; but is it to be said that the first part is also at variance with it ? ","No ; the poor man and the priest have the one standard of time. ","I quote the following against our Mishnah : From what time may we begin to read the Shema' in the evening? From the time that people go home to eat their bread on the Sabbath-eve. These are the words of R. Meir ; but the Sages sLine truncated