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
1 parent ffccedb63a
commit 5e325d36cc
@@ -0,0 +1 @@
+{"categories":["Talmud","Bavli","Seder Moed"],"heTitle":"פסחים","language":"en","license":"Public Domain","sectionNames":["Daf","Line"],"text":[[],[],[],[],["","    ","    ",""," ","   .......",".      ","It was taught in the house of Shmuel (Beis Medresh), \"On the night of the 14th of Nissan, One should search for chumetz by the light of the candle\" Therefore Ohr means Night. ... Ohr really means night","Weither you are Rav Huna or Rabbi Yehuda... Ohr Really means night... One person was talking in the style of his town and one person was talking about the style in his town. ","   ","R. Papa said: \"A circumlocution of nine letters is found in the Scripture; for it is said (Deu. 23:11) If there be among thee, any man that is not clean.\" Rabina said : \"Ten letters [is the circumlocution]; for in the same text there is an an extra letter, Vav.\" R. Acha b. Jacob said: \"Sixteen extra letters are used [in order to avoid an unfit word], as it is said (I Sam. 20:26) For he thought something hath befallen him, he is not clean, because he has not yet purified himself [in order to avoid the word impure].\"","At the academy of R. Ishmael, it was taught that a man should always speak in clean language, since the seat of a male zab the passage calls (Lev. 15:9) saddle, and the seat of a female zab the passage calls (Ib.) sitting place. This principle is also supported by the following passage (Job 15:6 ) So that thou choosest the language of the prudent. Also by another passage (Ib. 33, 3) And my lips utter knowledge clearly.","Why does he cite all these passages [is not the first one sufficient] ? You will perhaps say that this applies only to Biblical matters, but for Rabbinical matters any language might be used. Come, listen; it is said, So that thou choosest a language of the prudent.  And if you will say that  this applies only to Rabbinical matters, but for secular affairs any language might be used : Come, Listen to this passage : And my lips utter knowledge clearly."],["","","","","","There were two disciples sitting before Hillel, of whom one was R. Jochanan b. Zakai. According to others, these disciples were sitting before Rabbi, and one of them was R. Jochanan. One said [while studying a Mishnah]: \"Why must the grapes be cut according to the rules of levital cleanliness, while olives may be gathered even according to the rules of levitical defilement?\" The other pupil said: \"Why must the grapes be cut under the rules of levitical cleanliness, while the gathering of olives need not be made under the rules of levitical cleanliness?\" \"I am sure,\" remarked their teacher, \"that this one [who used becoming words] will become a judge in Israel.\" It is said that before many days had elapsed he became a judge in Israel. ","There were three priests [discussing the portions of their priestly gifts]; one said: \"Mine was as large as a bean.\" To this the other responded: \"Mine, was as large as an olive.\" The third one said: \"Mine was as large as the tail of a lizard.\" In consequence of that unfit expression, the last was examined as to his fitness to serve upon the altar and they found in him a blemish of descent.","Have we not been taught [in a Mishnah] ''No family records are searched beyond the altar\"? [for he was certainly examined before he began serving upon it; hence how was this examination possible?]","Do not say a \"blemish of descent,\" but say [they found in him] \"obscenity which made him unworthy of the priesthood.\" And if you please, you may say this instance differs, because he harmed himself by causing the investigation].","There was a certain heathen who [under the guise of an Israelite] would come to Jerusalem every Passover and partake of the paschal lamb. Once he came before R. Juda b. Bathyra and said to him: \"It is written in your Torah (Ex. 12:43) No stranger shall eat thereof, and again (Ex. 12:48) But no uncircumcised person shall eat thereof; nevertheless, I get to eat of the very best.\"","\"Have they given thee a piece of the fat of the tail?\" remarked R. Juda b. Bathyra. \"Nay,\" answered the heathen. So R. Juda said to him: \"The next time you go, ask of them to give thee a piece of the fat of the tail.\" The following year then, when he came to Jerusalem, he said to them: \"Give me a piece of the fat of the tail.\" \"What!\" exclaimed they, \"is not the fat of the tail sacrificed on the altar?","Did anyone advise thee to ask for this?\" they questioned him. And the heathen answered: 'R. Juda b. Bathyra has advised me thus.\" \"What does this mean?\" said they to themselves. Thereupon they made an investigation and, discovering that the man was a gentile, punished him. They then sent a message to R. Juda b. Bathyra, saying: “Peace unto thee R. Juda b. Bathyra, who sitteth in Nizibin, yet whose net is cast in Jerusalem.\"","When R. Cahana became ill, the Rabbis sent R. Joshua, the son of R. Ide, with instructions to visit him and find out what his condition waLine truncated
				`@@ -0,0 +1 @@`
				{"categories":["Talmud","Bavli","Seder Moed"],"heTitle":"פסחים","language":"en","license":"Public Domain","sectionNames":["Daf","Line"],"text":[[],[],[],[],[""," "," ",""," "," .......",". ","It was taught in the house of Shmuel (Beis Medresh), \"On the night of the 14th of Nissan, One should search for chumetz by the light of the candle\" Therefore Ohr means Night. ... Ohr really means night","Weither you are Rav Huna or Rabbi Yehuda... Ohr Really means night... One person was talking in the style of his town and one person was talking about the style in his town. "," ","R. Papa said: \"A circumlocution of nine letters is found in the Scripture; for it is said (Deu. 23:11) If there be among thee, any man that is not clean.\" Rabina said : \"Ten letters [is the circumlocution]; for in the same text there is an an extra letter, Vav.\" R. Acha b. Jacob said: \"Sixteen extra letters are used [in order to avoid an unfit word], as it is said (I Sam. 20:26) For he thought something hath befallen him, he is not clean, because he has not yet purified himself [in order to avoid the word impure].\"","At the academy of R. Ishmael, it was taught that a man should always speak in clean language, since the seat of a male zab the passage calls (Lev. 15:9) saddle, and the seat of a female zab the passage calls (Ib.) sitting place. This principle is also supported by the following passage (Job 15:6 ) So that thou choosest the language of the prudent. Also by another passage (Ib. 33, 3) And my lips utter knowledge clearly.","Why does he cite all these passages [is not the first one sufficient] ? You will perhaps say that this applies only to Biblical matters, but for Rabbinical matters any language might be used. Come, listen; it is said, So that thou choosest a language of the prudent. And if you will say that this applies only to Rabbinical matters, but for secular affairs any language might be used : Come, Listen to this passage : And my lips utter knowledge clearly."],["","","","","","There were two disciples sitting before Hillel, of whom one was R. Jochanan b. Zakai. According to others, these disciples were sitting before Rabbi, and one of them was R. Jochanan. One said [while studying a Mishnah]: \"Why must the grapes be cut according to the rules of levital cleanliness, while olives may be gathered even according to the rules of levitical defilement?\" The other pupil said: \"Why must the grapes be cut under the rules of levitical cleanliness, while the gathering of olives need not be made under the rules of levitical cleanliness?\" \"I am sure,\" remarked their teacher, \"that this one [who used becoming words] will become a judge in Israel.\" It is said that before many days had elapsed he became a judge in Israel. ","There were three priests [discussing the portions of their priestly gifts]; one said: \"Mine was as large as a bean.\" To this the other responded: \"Mine, was as large as an olive.\" The third one said: \"Mine was as large as the tail of a lizard.\" In consequence of that unfit expression, the last was examined as to his fitness to serve upon the altar and they found in him a blemish of descent.","Have we not been taught [in a Mishnah] ''No family records are searched beyond the altar\"? [for he was certainly examined before he began serving upon it; hence how was this examination possible?]","Do not say a \"blemish of descent,\" but say [they found in him] \"obscenity which made him unworthy of the priesthood.\" And if you please, you may say this instance differs, because he harmed himself by causing the investigation].","There was a certain heathen who [under the guise of an Israelite] would come to Jerusalem every Passover and partake of the paschal lamb. Once he came before R. Juda b. Bathyra and said to him: \"It is written in your Torah (Ex. 12:43) No stranger shall eat thereof, and again (Ex. 12:48) But no uncircumcised person shall eat thereof; nevertheless, I get to eat of the very best.\"","\"Have they given thee a piece of the fat of the tail?\" remarked R. Juda b. Bathyra. \"Nay,\" answered the heathen. So R. Juda said to him: \"The next time you go, ask of them to give thee a piece of the fat of the tail.\" The following year then, when he came to Jerusalem, he said to them: \"Give me a piece of the fat of the tail.\" \"What!\" exclaimed they, \"is not the fat of the tail sacrificed on the altar?","Did anyone advise thee to ask for this?\" they questioned him. And the heathen answered: 'R. Juda b. Bathyra has advised me thus.\" \"What does this mean?\" said they to themselves. Thereupon they made an investigation and, discovering that the man was a gentile, punished him. They then sent a message to R. Juda b. Bathyra, saying: “Peace unto thee R. Juda b. Bathyra, who sitteth in Nizibin, yet whose net is cast in Jerusalem.\"","When R. Cahana became ill, the Rabbis sent R. Joshua, the son of R. Ide, with instructions to visit him and find out what his condition waLine truncated