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 Moed"],"heTitle":"מגילה","language":"en","license":"CC0","sectionNames":["Daf","Line"],"text":[[],[],["The Megillah is read on the eleventh, the twelfth, the thirteenth, the fourteenth, and the fifteenth [of Adar], never earlier and never later. Cities which have been walled since the days of Joshua ben Nun read on the fifteenth; villages and large towns read on the fourteenth, except that villages move the reading up to the day of gathering.","How so? If the fourteenth [of Adar] falls on Monday, the villages and large towns read on that day and the walled places on the next day. If it falls on Tuesday or on Wednesday, the villages move the reading up to the day of gathering, the large towns read on that day, and the walled places on the next day.","If it falls on Thursday, the villages and large towns read on that day and the walled places on the next day. If it falls on Friday, the villages move the reading up to the day of gathering and the large towns and walled places read on that day.","If it falls on Shabbat, the villages and large towns move the reading up to the day of gathering, and the walled places read on the next day. If it falls on Sunday, the villages move the reading up to the day of gathering, the large towns read on that day, and the walled cities on the day following.","Gemara. The Megillah is read on the eleventh.  From where is this derived? “From where is this derived”?  Surely it is as we teach further on, “The Sages made a leniency on the villages, allowing them to push the reading forward to the day of the gathering, so that they could supply food and water for their brothers in the large towns?”","This is what we mean [by our question]: Since all these dates were laid down by the Men of the Great Assembly, for if you should [deny this and say] that the Men of the Great Assembly laid down only the fourteenth and fifteenth, [is it possible that] the [later] Rabbis should have come and annulled an enactment made by the Men of the Great Assembly.  Haven’t we learned: One court cannot annul the rulings of another court unless it is superior to it in number and in wisdom’?","Obviously, therefore, all these days must have been laid down by the Men of the Great Assembly. So where is it hinted at?","R. Shemen b. Abba said in the name of R. Yohanan: The verse says, “To uphold these days of Purim in their times.” They established many “times” for them.","But this text is required for its literal meaning? If that were all, Scripture could say simply “at the [appointed] time.”","What then is implied by “their times”? A large number of times! But [the expression ‘their’ times’] is still required to indicate that the time of one is not the same as the time of the other? If so, the verse should have just said, “their time”. Why does it say “their times”? So that you may infer from this all of them.","But says “numerous times”?   “Their times” is similar to “their time.” Just as “their time” would indicate two [days], so “their times” indicates two [additional days].","But why not make these the twelfth and thirteenth? For the reason given [elsewhere] by R. Shmuel b. Yitzchak,  that the thirteenth was the time of assembly for all, and no special indication is required for it in the text; so we may say here that the thirteenth day is a time of assembly and no special indication is required for it in the text.","But why not say that the sixteenth and seventeenth are meant? It is written, “And it shall not pass” (Esther 9:27).","R. Shmuel b. Nahmani said: The verse says, “As the days on which the Jews had rest from their enemies” (Esther 9:22). “The days” [would have been enough.] “As the days” comes to include the eleventh and the twelfth.","But say the twelfth and thirteenth? R. Shmuel b. Yitzchak said: The thirteenth was a time of assembly for all, and does not require special indication. But say the sixteenth and the seventeenth? It is written, “And it shall not pass.”","Why did R. Shmuel b. Nahmani not derive the rule from the phrase “in their times’? He does not accept the distinction [made above between] “time,” “their time” and “their times.”","And why did R. Shemen b. Abba not derive the rule from the expression “as the days”? He can say to you: This is meant to make the rule apply to future generations.","Rabbah b. Bar Hanah said in the name of R. Yohanan: This [rule stated in the Mishnah] is the ruling of R. Akiva the anonymous sage who draws the distinction between “time”, “their time” and “their times”, but according to the Sages the Megillah is to be read only on the proper day.","They objected: “R. Judah said: When [does this rule apply]? When the years are reckon from it, only when the years are properly fixed and Israel reside on their own soil. But today, since we can calculate [the date, the Megillah] is to be read only on Line truncated
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				{"categories":["Talmud","Bavli","Seder Moed"],"heTitle":"מגילה","language":"en","license":"CC0","sectionNames":["Daf","Line"],"text":[[],[],["The Megillah is read on the eleventh, the twelfth, the thirteenth, the fourteenth, and the fifteenth [of Adar], never earlier and never later. Cities which have been walled since the days of Joshua ben Nun read on the fifteenth; villages and large towns read on the fourteenth, except that villages move the reading up to the day of gathering.","How so? If the fourteenth [of Adar] falls on Monday, the villages and large towns read on that day and the walled places on the next day. If it falls on Tuesday or on Wednesday, the villages move the reading up to the day of gathering, the large towns read on that day, and the walled places on the next day.","If it falls on Thursday, the villages and large towns read on that day and the walled places on the next day. If it falls on Friday, the villages move the reading up to the day of gathering and the large towns and walled places read on that day.","If it falls on Shabbat, the villages and large towns move the reading up to the day of gathering, and the walled places read on the next day. If it falls on Sunday, the villages move the reading up to the day of gathering, the large towns read on that day, and the walled cities on the day following.","Gemara. The Megillah is read on the eleventh. From where is this derived? “From where is this derived”? Surely it is as we teach further on, “The Sages made a leniency on the villages, allowing them to push the reading forward to the day of the gathering, so that they could supply food and water for their brothers in the large towns?”","This is what we mean [by our question]: Since all these dates were laid down by the Men of the Great Assembly, for if you should [deny this and say] that the Men of the Great Assembly laid down only the fourteenth and fifteenth, [is it possible that] the [later] Rabbis should have come and annulled an enactment made by the Men of the Great Assembly. Haven’t we learned: One court cannot annul the rulings of another court unless it is superior to it in number and in wisdom’?","Obviously, therefore, all these days must have been laid down by the Men of the Great Assembly. So where is it hinted at?","R. Shemen b. Abba said in the name of R. Yohanan: The verse says, “To uphold these days of Purim in their times.” They established many “times” for them.","But this text is required for its literal meaning? If that were all, Scripture could say simply “at the [appointed] time.”","What then is implied by “their times”? A large number of times! But [the expression ‘their’ times’] is still required to indicate that the time of one is not the same as the time of the other? If so, the verse should have just said, “their time”. Why does it say “their times”? So that you may infer from this all of them.","But says “numerous times”? “Their times” is similar to “their time.” Just as “their time” would indicate two [days], so “their times” indicates two [additional days].","But why not make these the twelfth and thirteenth? For the reason given [elsewhere] by R. Shmuel b. Yitzchak, that the thirteenth was the time of assembly for all, and no special indication is required for it in the text; so we may say here that the thirteenth day is a time of assembly and no special indication is required for it in the text.","But why not say that the sixteenth and seventeenth are meant? It is written, “And it shall not pass” (Esther 9:27).","R. Shmuel b. Nahmani said: The verse says, “As the days on which the Jews had rest from their enemies” (Esther 9:22). “The days” [would have been enough.] “As the days” comes to include the eleventh and the twelfth.","But say the twelfth and thirteenth? R. Shmuel b. Yitzchak said: The thirteenth was a time of assembly for all, and does not require special indication. But say the sixteenth and the seventeenth? It is written, “And it shall not pass.”","Why did R. Shmuel b. Nahmani not derive the rule from the phrase “in their times’? He does not accept the distinction [made above between] “time,” “their time” and “their times.”","And why did R. Shemen b. Abba not derive the rule from the expression “as the days”? He can say to you: This is meant to make the rule apply to future generations.","Rabbah b. Bar Hanah said in the name of R. Yohanan: This [rule stated in the Mishnah] is the ruling of R. Akiva the anonymous sage who draws the distinction between “time”, “their time” and “their times”, but according to the Sages the Megillah is to be read only on the proper day.","They objected: “R. Judah said: When [does this rule apply]? When the years are reckon from it, only when the years are properly fixed and Israel reside on their own soil. But today, since we can calculate [the date, the Megillah] is to be read only on Line truncated