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 Nashim"],"heTitle":"יבמות","language":"en","license":"CC0","sectionNames":["Daf","Line"],"text":[[],[],["Fifteen classes of women exempt themselves, their rival [wives], and the rivals of their rival [wives], ad infinitum, from the obligation of Chalitzah and Yibum;","these are [when the widow of the deceased is], (1) the daughter of the brother, or (2) her daughter, or (3) the daughter of his son, or (4) his wife's daughter, or (5) her son's daughter, or (6) her daughter's daughter,","or (7) his mother-in-law, or (8) the mother of his mother-in-law, or (9) the mother of his father-in-law,","or (10) his maternal sister, or (11) his mother's sister, or (12) his wife's sister, or (13) the widow of his maternal brother,"],["or (14) the widow of a brother who was not in his existence [i.e. the brother of the childless deceased was born after he died], or (15) his daughter-in-law. All these release their rival [wives], and the rivals of the rival [wives], ad infinitum, from the obligation of Chalitzah and Yibum.","If, however, any of these had died, or she refused [to continue being married in the case where she was married as a minor and has now grown up],","or had been divorced, or she turns out to be sterile, their rival [wives] may be married by Yibum;","And refusal of consent, or of unfitness [to procreate], cannot be applied in respect to his mother-in-law, or the mother of his father-in-law.","What is the case of rival [wives] being exempt? When a person's daughter, or one of the mentioned relationships [that are close enough to be considered] incestuous, was married to his brother, who had another wife and died [without children]: Just as the daughter is exempt [as he may not marry her], so is her rival [wife] exempt. If a rival [wife] of the daughter goes and marries the second [i.e. other] brother, who himself has a different wife, and then he dies: Just as the rival [wife] of his daughter is exempt[as he may not marry the former rival of his daughter], so too does the rival of that rival become also exempt,","and even if there should be a hundred [brothers].","What is the case of that if he dies their rival [wives] are permitted [through Yibum]? When a person's daughter, or one of the mentioned relationships [that are close enough to be considered] incestuous, was married to his brother, who himself had a wife, and his daughter had died, or had been divorced before the death of his brother [to whom she had been married], she is permitted [through Yibum].","And if any could have refuse [after being married off as minors and then growing up, having the chance now to refuse the marriage], and did not refuse, her rival must perform Chalitzah, but not Yibum.","GEMARA: Let's see. All of these we derive from \"the wife's sister\". Let it then teach [the case of] \"the wife's sister\" first!","If you'll say the most strict cases were chosen to be taught [first], and that is R. Shimon's [opinion], that he says [the punishment of] burning is more strict [than other capital punishments], then if that were true, let it teach [the case of] \"his mother in-law\" first, for the principle scriptural [source] of burning is [the case of] \"his mother in-law\"!","Also, After [the case of] \"his mother in law\", it should teach \"his daughter in law\", for the strictness after burning is stoning.","Rather, \"His daughter\" [was chosen to be first], for since it['s prohibited status] comes from a derivation [using hermenuetic principles], it is beloved. "],[],[],[],[],[],[],[],[],[],[],[],[],[],[],[],[],[],[],[],[],[],[],["Do you really think Beit Shamai did according to their teaching?  No, they did not do according to their teaching. And Rabbi Yochanan said, Each side did according to its opinion, and in the debate between Rav and Shmuel, Rav said Beit Shammai did not do according to their opinion, and Shmuel said Each side did according to its opinion"," If you say it was before the bat kol (proclaiming halacha is like Beit Hillel), what is the reason for the side which says Beit Shammai did not do according to their opinion? But after the bat kol, what is the reason to say Beit Shammai did according to their opinion?","If you want I could say it was before the bat kol, and if you want I could say it was after. If it was before the bat kol For example, Beit Hillel may have been the majority.  The one who says Beit Shammai didn't follow their own opinion, it is because they were outnumbered.","The one who says Beit Shammai did follow their own opinion, it is because they believed themselves sharper.  ","If it was after the bat kol The one who says Beit Shammai didn't follow their own opinion, it is because there was a bat kol against them.  The one who says Beit Shammai did follow their own opinion, Rabbi Yehoshua himself was the one who said we do not listen to a bat kol.","And the one who says Beit Shammai did follow their own opinion, we read here: \"Do not divide yourselfLine truncated
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				{"categories":["Talmud","Bavli","Seder Nashim"],"heTitle":"יבמות","language":"en","license":"CC0","sectionNames":["Daf","Line"],"text":[[],[],["Fifteen classes of women exempt themselves, their rival [wives], and the rivals of their rival [wives], ad infinitum, from the obligation of Chalitzah and Yibum;","these are [when the widow of the deceased is], (1) the daughter of the brother, or (2) her daughter, or (3) the daughter of his son, or (4) his wife's daughter, or (5) her son's daughter, or (6) her daughter's daughter,","or (7) his mother-in-law, or (8) the mother of his mother-in-law, or (9) the mother of his father-in-law,","or (10) his maternal sister, or (11) his mother's sister, or (12) his wife's sister, or (13) the widow of his maternal brother,"],["or (14) the widow of a brother who was not in his existence [i.e. the brother of the childless deceased was born after he died], or (15) his daughter-in-law. All these release their rival [wives], and the rivals of the rival [wives], ad infinitum, from the obligation of Chalitzah and Yibum.","If, however, any of these had died, or she refused [to continue being married in the case where she was married as a minor and has now grown up],","or had been divorced, or she turns out to be sterile, their rival [wives] may be married by Yibum;","And refusal of consent, or of unfitness [to procreate], cannot be applied in respect to his mother-in-law, or the mother of his father-in-law.","What is the case of rival [wives] being exempt? When a person's daughter, or one of the mentioned relationships [that are close enough to be considered] incestuous, was married to his brother, who had another wife and died [without children]: Just as the daughter is exempt [as he may not marry her], so is her rival [wife] exempt. If a rival [wife] of the daughter goes and marries the second [i.e. other] brother, who himself has a different wife, and then he dies: Just as the rival [wife] of his daughter is exempt[as he may not marry the former rival of his daughter], so too does the rival of that rival become also exempt,","and even if there should be a hundred [brothers].","What is the case of that if he dies their rival [wives] are permitted [through Yibum]? When a person's daughter, or one of the mentioned relationships [that are close enough to be considered] incestuous, was married to his brother, who himself had a wife, and his daughter had died, or had been divorced before the death of his brother [to whom she had been married], she is permitted [through Yibum].","And if any could have refuse [after being married off as minors and then growing up, having the chance now to refuse the marriage], and did not refuse, her rival must perform Chalitzah, but not Yibum.","GEMARA: Let's see. All of these we derive from \"the wife's sister\". Let it then teach [the case of] \"the wife's sister\" first!","If you'll say the most strict cases were chosen to be taught [first], and that is R. Shimon's [opinion], that he says [the punishment of] burning is more strict [than other capital punishments], then if that were true, let it teach [the case of] \"his mother in-law\" first, for the principle scriptural [source] of burning is [the case of] \"his mother in-law\"!","Also, After [the case of] \"his mother in law\", it should teach \"his daughter in law\", for the strictness after burning is stoning.","Rather, \"His daughter\" [was chosen to be first], for since it['s prohibited status] comes from a derivation [using hermenuetic principles], it is beloved. "],[],[],[],[],[],[],[],[],[],[],[],[],[],[],[],[],[],[],[],[],[],[],["Do you really think Beit Shamai did according to their teaching? No, they did not do according to their teaching. And Rabbi Yochanan said, Each side did according to its opinion, and in the debate between Rav and Shmuel, Rav said Beit Shammai did not do according to their opinion, and Shmuel said Each side did according to its opinion"," If you say it was before the bat kol (proclaiming halacha is like Beit Hillel), what is the reason for the side which says Beit Shammai did not do according to their opinion? But after the bat kol, what is the reason to say Beit Shammai did according to their opinion?","If you want I could say it was before the bat kol, and if you want I could say it was after. If it was before the bat kol For example, Beit Hillel may have been the majority. The one who says Beit Shammai didn't follow their own opinion, it is because they were outnumbered.","The one who says Beit Shammai did follow their own opinion, it is because they believed themselves sharper. ","If it was after the bat kol The one who says Beit Shammai didn't follow their own opinion, it is because there was a bat kol against them. The one who says Beit Shammai did follow their own opinion, Rabbi Yehoshua himself was the one who said we do not listen to a bat kol.","And the one who says Beit Shammai did follow their own opinion, we read here: \"Do not divide yourselfLine truncated