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":["Midrash","Aggadah","Midrash Rabbah"],"heTitle":"בראשית רבה","language":"en","license":"CC0","sectionNames":["Chapter","Paragraph"],"text":[["","","","","[5] Rav Huna opened in the name of Bar Kappara with (Psalms 31:19), \"Let the lying lips be mute, etc.,\" expounding: they will be confounded, silenced, stilled. How so? As it is said (Exodus 4:11), \"Who gives speech to the mute or hearing to the deaf, sight to the blind? Is it not I, the Lord?\" and it is also said (Genesis 37:7), \"Now we were binding sheaves in the field, and my sheaf arose.\" They shall be stilled, as it plainly states (Psalms 31:19), \"Speaking against the righteous with pride and contempt.\" \"Old,\" for he has made his creatures old. \"In pride,\" I will wonder in order to boast and say I seek [knowledge] in the act of creation. \"And contempt,\" I will wonder, despising my honor, as Rabbi Yosei bar Hanina said: anyone who honors himself with the disgrace of his friend has no portion in the world to come, how much more so with the honor of the Place! What is written after it (Psalms 31:20)? \"How great is Your good which You have stored for those who fear You,\" for those who fear You and not for those who despise Your fear. [Rav said], \"Should not 'How great is Your good' [be understood] in the conduct of the world? A human king builds a palace in the place of the wasteland, in the place of the garbage dump, and in the place of the sewage. Anyone who comes to say, 'This palace is built in the place of the wasteland and in the place of the garbage dump and in the place of the sewage,' does no harm. So, anyone who comes to say, 'This world was created out of chaos and void,' does no harm, I will wonder. Rav Huna said in the name of Bar Kappara: were it not that the matter is written, it could not be said: \"In the beginning, God created,\" from where did they come? \"And the earth was chaos and void.\""],["\"And the Earth was formless and void (<i> tohu vavohu</i>)\" (Genesis 1:2); Rabbi Berachyah began: \"Even a child is known by his doings\" (Proverbs 20:11). Rabbi Berachya said \"While the earth was in unripened youth, she produced thorns; and so the prophet would prophesy of her: \"I beheld the earth, and see, it was formless and void (<i> tohu vavohu</i>).\" (Jeremiah 4:23).","Rabbi Abbahu and Rabbi Yehudah son of Simon: Rabbi Abbahu said there is a parable about a king who bought for himself two male slaves, both of them on one bill of sale and for the same price. He ordered that the first be cared for at public expense and the other, he ordered that the second work hard for his food. The second one sat, shocked and confused (<i>tohʾe uvohʾe</i>), and he said \"both of us were on one bill of sale and for the same price; this one is supported at public expense and I, if I do not work hard, I do not eat!\". In this way the earth was shocked and confused (<i>tohʾe uvohʾe</i>) and it said \"the upper ones and the lower ones were created in one moment, the upper one are nourished by the radiance of the Shekhinah (divine presence), and the lower ones, if they don’t struggle they don’t eat!\". And Rabbi Yehudah son of Simon said \"there is a parable about a king who bought for himself two female slaves, and both of them were on the same bill of sale and for the same price. The first he ordered not to leave the palace while for the second he decreed banishment. The second female slave sat shocked and confused (<i>tohʾe uvohʾe</i>) in her mind, and said \"both of us were on the same bill of sale and for the same price, but she is not to leave or go out from the palace and banishment is decreed for me!\". In this way the earth was shocked and confused (<i>tohʾe uvohʾe</i>) and it said \"the upper ones and the lower ones were created in one moment, the upper one are alive, and the lower ones are dead!\"; therefore the earth was formless and void (<i> tohu vavohu</i>). Rabbi Tanchuma said \"Like the son of a king who was sleeping in his cradle, but his nurse was shocked and confused (<i>tohʾe uvohʾe</i>). Why? Because she knew that she was going to be punished under his hands. Thus, the earth saw that she was going to be punished under the hands of man, as it is written \"Cursed be the earth for your sake\" (Genesis 3:17). Therefore the earth was formless and void (<i> tohu vavohu</i>).\"","Rabbi Yehudah the son of Simon interpreted this reading as applying to generations: \"and the earth was formless and void\" (<i>tohu vavohu</i>), this is Adam the first, since he was made made entirely into nothing. \"And void\" (<i>vavohu</i>), this is Cain, who sought to return the world to \"formlessness and void\". And \"darkness\" (<i>choshech</i>), this is the generation of Enosh, on whom further [it says] \"and their works were in darkness (<i>bemach'shach</i>)\" (Isaiah 29:15) and they said \"who is watching us and who will see us?\". \"On the face of the deep (<i>tehom</i>)\", this is the generation of tLine truncated
				`@@ -0,0 +1 @@`
				{"categories":["Midrash","Aggadah","Midrash Rabbah"],"heTitle":"בראשית רבה","language":"en","license":"CC0","sectionNames":["Chapter","Paragraph"],"text":[["","","","","[5] Rav Huna opened in the name of Bar Kappara with (Psalms 31:19), \"Let the lying lips be mute, etc.,\" expounding: they will be confounded, silenced, stilled. How so? As it is said (Exodus 4:11), \"Who gives speech to the mute or hearing to the deaf, sight to the blind? Is it not I, the Lord?\" and it is also said (Genesis 37:7), \"Now we were binding sheaves in the field, and my sheaf arose.\" They shall be stilled, as it plainly states (Psalms 31:19), \"Speaking against the righteous with pride and contempt.\" \"Old,\" for he has made his creatures old. \"In pride,\" I will wonder in order to boast and say I seek [knowledge] in the act of creation. \"And contempt,\" I will wonder, despising my honor, as Rabbi Yosei bar Hanina said: anyone who honors himself with the disgrace of his friend has no portion in the world to come, how much more so with the honor of the Place! What is written after it (Psalms 31:20)? \"How great is Your good which You have stored for those who fear You,\" for those who fear You and not for those who despise Your fear. [Rav said], \"Should not 'How great is Your good' [be understood] in the conduct of the world? A human king builds a palace in the place of the wasteland, in the place of the garbage dump, and in the place of the sewage. Anyone who comes to say, 'This palace is built in the place of the wasteland and in the place of the garbage dump and in the place of the sewage,' does no harm. So, anyone who comes to say, 'This world was created out of chaos and void,' does no harm, I will wonder. Rav Huna said in the name of Bar Kappara: were it not that the matter is written, it could not be said: \"In the beginning, God created,\" from where did they come? \"And the earth was chaos and void.\""],["\"And the Earth was formless and void (<i> tohu vavohu</i>)\" (Genesis 1:2); Rabbi Berachyah began: \"Even a child is known by his doings\" (Proverbs 20:11). Rabbi Berachya said \"While the earth was in unripened youth, she produced thorns; and so the prophet would prophesy of her: \"I beheld the earth, and see, it was formless and void (<i> tohu vavohu</i>).\" (Jeremiah 4:23).","Rabbi Abbahu and Rabbi Yehudah son of Simon: Rabbi Abbahu said there is a parable about a king who bought for himself two male slaves, both of them on one bill of sale and for the same price. He ordered that the first be cared for at public expense and the other, he ordered that the second work hard for his food. The second one sat, shocked and confused (<i>tohʾe uvohʾe</i>), and he said \"both of us were on one bill of sale and for the same price; this one is supported at public expense and I, if I do not work hard, I do not eat!\". In this way the earth was shocked and confused (<i>tohʾe uvohʾe</i>) and it said \"the upper ones and the lower ones were created in one moment, the upper one are nourished by the radiance of the Shekhinah (divine presence), and the lower ones, if they don’t struggle they don’t eat!\". And Rabbi Yehudah son of Simon said \"there is a parable about a king who bought for himself two female slaves, and both of them were on the same bill of sale and for the same price. The first he ordered not to leave the palace while for the second he decreed banishment. The second female slave sat shocked and confused (<i>tohʾe uvohʾe</i>) in her mind, and said \"both of us were on the same bill of sale and for the same price, but she is not to leave or go out from the palace and banishment is decreed for me!\". In this way the earth was shocked and confused (<i>tohʾe uvohʾe</i>) and it said \"the upper ones and the lower ones were created in one moment, the upper one are alive, and the lower ones are dead!\"; therefore the earth was formless and void (<i> tohu vavohu</i>). Rabbi Tanchuma said \"Like the son of a king who was sleeping in his cradle, but his nurse was shocked and confused (<i>tohʾe uvohʾe</i>). Why? Because she knew that she was going to be punished under his hands. Thus, the earth saw that she was going to be punished under the hands of man, as it is written \"Cursed be the earth for your sake\" (Genesis 3:17). Therefore the earth was formless and void (<i> tohu vavohu</i>).\"","Rabbi Yehudah the son of Simon interpreted this reading as applying to generations: \"and the earth was formless and void\" (<i>tohu vavohu</i>), this is Adam the first, since he was made made entirely into nothing. \"And void\" (<i>vavohu</i>), this is Cain, who sought to return the world to \"formlessness and void\". And \"darkness\" (<i>choshech</i>), this is the generation of Enosh, on whom further [it says] \"and their works were in darkness (<i>bemach'shach</i>)\" (Isaiah 29:15) and they said \"who is watching us and who will see us?\". \"On the face of the deep (<i>tehom</i>)\", this is the generation of tLine truncated