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":["Mishnah","Seder Kodashim"],"heTitle":"משנה ערכין","language":"en","license":"CC0","sectionNames":["Chapter","Mishnah"],"text":[["All are fit to evaluate [i.e., pledge one's own worth to the Temple fund], to be evaluated [by another's pledge], to vow [another's worth to the Temple fund] or to have their worth vowed: Priests, Levites, Israelites, women and slaves. The <i>tumtum</i> [person (or animal) with recessed sexual organs whose gender is therefore impossible to determine, presently, by external examination. It is halachically uncertain whether such is male or female], or the <i>androginos</i> [person with both male and female sexual organs. It is halachically uncertain whether such a person is male, female or, perhaps, has a uniquely defined halachic gender.], are fit to vow [on another's worth], to have their worth vowed, and to evaluate, but they are not fit to be evaluated, as only those who are definitely male or definitely female are evaluated. A deaf-mute, a <i>shoteh</i>, and a minor are fit to have their worth vowed, and to be evaluated, but they are not fit to vow [on another's worth] or to evaluate, because they are not considered capable of intent. A baby less than a month old can be vowed, but not evaluated.","Regarding a non-Jew - Rabbi Meir says: One can be evaluated, but cannot evaluate; Rabbi Yehudah says: One can evaluate but cannot be evaluated. Both agree, that one can vow, and have one's worth vowed.","One at the point of death or about to be put to death cannot have one's worth vowed, nor can one be evaluated. Rabbi Chanina ben 'Akavia says: One can be evaluated because one's value is fixed, but one's worth cannot be vowed because his worth is not fixed. Rabbi Yose says: he may vow, evaluate, and consecrate [to the sanctuary], and if he caused damage, he is obliged to make restitution.","If a woman is about to be executed, they do not wait for her until she gives birth. But if she had already sat on the birthstool, they wait for her until she gives birth. If a woman is executed, one may use her hair. If an animal has been executed, it is forbidden to make any use of it."],["There is no evaluation less than one <i>sela</i>, nor more than fifty <i>selaim</i>. How so? If one paid a <i>sela</i> and became rich, one need not give any [more]. But if one gave less than a <i>sela</i> and became rich, one must pay fifty <i>selaim</i>.   If one had five <i>selaim</i> in one's possession, Rabbi Meir says: One need not give more than one. The Sages say one must give them all. There is no evaluation less than one <i>sela</i>, nor more than fifty <i>selaim</i>. There is no re-opening for  a woman who errs [in her reckoning] of the <i>niddah</i> count earlier than seven, nor later than after seventeen days. No signs of leprosy are shut up for less than one week, nor for more than three weeks.","There are never less than four full months in the year, nor did it seem right [to have] more than eight. <i>Shtei Halechem</i> [The two leavened loaves of wheat brought as offerings on Shavuot, which permitted using the new grain for holy offerings] were eaten, never earlier than the second day, nor later than the third day. The <i>Lechem Hapanim</i> [twelve, specially shaped unleavened loaves offered each Shabbat on the golden table in the Temple] was eaten never earlier than the ninth day, nor later than the eleventh day. An infant may never be circumcised earlier than the eighth, nor later than the twelfth day.","There are never less than twenty-one [Shofar] blasts in the Temple and never more than forty-eight. There are never less than two harps, nor more than six. There are never less than two flutes, nor more than twelve. On twelve days in the year the flute was played before the altar:  At the slaughtering of [the <i>Pesach</i> offering for]the first <i>Pesach</i>, at the slaughtering of [the <i>Pesach</i> offering for] the second <i>Pesach</i>,  on the first festival day of <i>Pesach</i>, on the festival day of Shavuot, and on the eight days of Sukkot. And they did not play on a bronze pipe but on a reed pipe of , because its sound is sweeter. Nor was anything but a single pipe used for the finale, because it makes a pleasant finale.","They [i.e., the Temple musicians] were [taken from] slaves of the priests - [these are]  the words of Rabbi Meir; Rabbi Yose said: they were of families from Bet Hapegarim, Bet-Zipparya and from Emmaus, places from which priests would marry [women]; Rabbi Chanina ben Antigonos said: they were Levites.","There were never less than six inspected lambs in the chamber of lambs, enough for Shabbat and the [two] festival days of Rosh Hashanah, and their number could be increased indefinitely. There were never less than two trumpets and their number could be increased indefinitely.  There were never less than nine lyres, and their number could be increased indefinitely. But there was only one cymbal.","There were never less than twelve Levites stanLine truncated
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				{"categories":["Mishnah","Seder Kodashim"],"heTitle":"משנה ערכין","language":"en","license":"CC0","sectionNames":["Chapter","Mishnah"],"text":[["All are fit to evaluate [i.e., pledge one's own worth to the Temple fund], to be evaluated [by another's pledge], to vow [another's worth to the Temple fund] or to have their worth vowed: Priests, Levites, Israelites, women and slaves. The <i>tumtum</i> [person (or animal) with recessed sexual organs whose gender is therefore impossible to determine, presently, by external examination. It is halachically uncertain whether such is male or female], or the <i>androginos</i> [person with both male and female sexual organs. It is halachically uncertain whether such a person is male, female or, perhaps, has a uniquely defined halachic gender.], are fit to vow [on another's worth], to have their worth vowed, and to evaluate, but they are not fit to be evaluated, as only those who are definitely male or definitely female are evaluated. A deaf-mute, a <i>shoteh</i>, and a minor are fit to have their worth vowed, and to be evaluated, but they are not fit to vow [on another's worth] or to evaluate, because they are not considered capable of intent. A baby less than a month old can be vowed, but not evaluated.","Regarding a non-Jew - Rabbi Meir says: One can be evaluated, but cannot evaluate; Rabbi Yehudah says: One can evaluate but cannot be evaluated. Both agree, that one can vow, and have one's worth vowed.","One at the point of death or about to be put to death cannot have one's worth vowed, nor can one be evaluated. Rabbi Chanina ben 'Akavia says: One can be evaluated because one's value is fixed, but one's worth cannot be vowed because his worth is not fixed. Rabbi Yose says: he may vow, evaluate, and consecrate [to the sanctuary], and if he caused damage, he is obliged to make restitution.","If a woman is about to be executed, they do not wait for her until she gives birth. But if she had already sat on the birthstool, they wait for her until she gives birth. If a woman is executed, one may use her hair. If an animal has been executed, it is forbidden to make any use of it."],["There is no evaluation less than one <i>sela</i>, nor more than fifty <i>selaim</i>. How so? If one paid a <i>sela</i> and became rich, one need not give any [more]. But if one gave less than a <i>sela</i> and became rich, one must pay fifty <i>selaim</i>. If one had five <i>selaim</i> in one's possession, Rabbi Meir says: One need not give more than one. The Sages say one must give them all. There is no evaluation less than one <i>sela</i>, nor more than fifty <i>selaim</i>. There is no re-opening for a woman who errs [in her reckoning] of the <i>niddah</i> count earlier than seven, nor later than after seventeen days. No signs of leprosy are shut up for less than one week, nor for more than three weeks.","There are never less than four full months in the year, nor did it seem right [to have] more than eight. <i>Shtei Halechem</i> [The two leavened loaves of wheat brought as offerings on Shavuot, which permitted using the new grain for holy offerings] were eaten, never earlier than the second day, nor later than the third day. The <i>Lechem Hapanim</i> [twelve, specially shaped unleavened loaves offered each Shabbat on the golden table in the Temple] was eaten never earlier than the ninth day, nor later than the eleventh day. An infant may never be circumcised earlier than the eighth, nor later than the twelfth day.","There are never less than twenty-one [Shofar] blasts in the Temple and never more than forty-eight. There are never less than two harps, nor more than six. There are never less than two flutes, nor more than twelve. On twelve days in the year the flute was played before the altar: At the slaughtering of [the <i>Pesach</i> offering for]the first <i>Pesach</i>, at the slaughtering of [the <i>Pesach</i> offering for] the second <i>Pesach</i>, on the first festival day of <i>Pesach</i>, on the festival day of Shavuot, and on the eight days of Sukkot. And they did not play on a bronze pipe but on a reed pipe of , because its sound is sweeter. Nor was anything but a single pipe used for the finale, because it makes a pleasant finale.","They [i.e., the Temple musicians] were [taken from] slaves of the priests - [these are] the words of Rabbi Meir; Rabbi Yose said: they were of families from Bet Hapegarim, Bet-Zipparya and from Emmaus, places from which priests would marry [women]; Rabbi Chanina ben Antigonos said: they were Levites.","There were never less than six inspected lambs in the chamber of lambs, enough for Shabbat and the [two] festival days of Rosh Hashanah, and their number could be increased indefinitely. There were never less than two trumpets and their number could be increased indefinitely. There were never less than nine lyres, and their number could be increased indefinitely. But there was only one cymbal.","There were never less than twelve Levites stanLine truncated