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 Nezikin"],"heTitle":"משנה עדיות","language":"en","license":"CC0","sectionNames":["Chapter","Mishnah"],"text":[["Shammai says: All women are judged [impure] from the time [they discover that their period has begun]; Hillel says: From the time of [one] examination [to the next] examination, even if [that spans] many days.  But the Sages say: Not like the words of [Shammai] and not like the words of [Hillel]; rather, [she is judged impure] from the [day preceding the discovery] if this is less than [the span] between the last examination and the current examination; [she is judged impure] from [the span] between the last examination and the current examination if this is less than [a day preceding the discovery].  [For] all women who have regular periods, the usual onset time of her period is sufficient [to be judged impure].  Using cloth [to clean herself after sexual relations] is considered an examination, and [this act] lessens [either] the preceding day's span or [the span] between the last examination and the current examination.","Shammai says: [Dough] greater than a <i>kav</i> [a measure] [is obligated] in [the law of] <i>challah</i> [setting aside a portion of dough for the priests].  Hillel says: From two <i>kabbim</i>.  The Sages say: Not like the words of [Shammai] and not like the words of [Hillel]; rather, one and a half <i>kav</i> is obligated in <i>challah</i>.  After they made the measures larger they said: Five quarters are obligated.  Rabbi Yossi says: Five are not obligated; five and more are obligated.","Hillel says: A full <i>hin</i> [a measure equal to three <i>kabin</i>] of drawn water renders a ritual bath unfit. One is obligated to transmit [oral traditions] in the language of his master [which explains why Hillel talks of <i>hin</i> and not <i>kav</i> units]. Shammai says: Nine <i>kabin</i>. But the Sages said: Not like the words of [Hillel] and not like the words of [Shammai], until two water drawers came from the dung gate in Jerusalem and testified in the names of Shama'ya and Avtalion: Three <i>logim</i> [a measure equal to a quarter of a <i>hin</i>] of drawn water render a ritual bath unfit; and the Sages upheld [Shama'ya and Avtalion's] words.","Why are the opinions of Hillel and Shammai recorded [only] to be nullified? To teach the generations that one should not be insistent in his/her opinions, for the fathers of the world were not insistent in their opinions.","And why do we record the words of an individual among the many, when the law is [according to] the words of the many? Because if the court sees [fit] the words of the individual, it may rely on them. But a court is not able to nullify the words of a fellow court unless they are greater in wisdom and number [than the fellow court]. If they are greater in wisdom but not number, or in number but not in wisdom, they are not able to nullify its words until they become greater in wisdom and number.","Rabbi Yehudah said: \"If so, why do we record the words of an individual among the majority [only] to be nullified? For if a person says \"Thus I have received [the law],\" another will say to him \"You heard it according to the words of So-and-So.\"","Beit Shammai says: \"A quarter of bones from any bones, whether from two or from three [limbs can render things under its same roof-space impure].\" Beit Hillel says: \"A quarter of bones from the corpse, whether from the [bones that constitute the main] structure [of the body] or from the [total] number [of bones of the body]. Shammai says: \"Even from one bone.\"","Vetches of <i>terumah</i> [the portion given to the priest]: Beit Shammai says: They must be soaked and rubbed in purity, but can be given for food in impurity.” And Beit Hillel says: They must be soaked in purity, but can be rubbed and given for food in impurity.  Shammai says: They must be eaten dry. Rabbi Akiva says: All actions in connection with them [can be carried out] in impurity.   ","One who exchanges [copper] coins from second tithe for a <i>sela</i> [a silver coin]: Beit Shammai says: Copper coins [worth] a whole <i>sela</i>. And Beit Hillel says: Silver [worth] one <i>shekel</i> [a coin worth half a <i>sela</i>] and copper coins [worth] one <i>shekel</i>. Rabbi Meir says: One may not substitute silver and produce for silver. But the Sages allow it. ","One who exchanges a <i>sela</i> from second tithe in Jerusalem:Beit Shammai says: Copper coins [worth] the whole <i>sela</i>. And Beit Hillel says: Silver [worth] one <i>shekel</i> and copper coins [worth] one <i>shekel</i>. The disputants before the Sages say: Silver [worth] three <i>dinarim</i> [a coin worth one-fourth of a <i>sela</i>] and copper coins [worth] one <i>dinar</i>. Rabbi Akiva says: Silver [worth] three <i>dinarim</i> and for the [leftover] fourth, copper coins. And Rabbi Tarfon says: Four silver <i>asperim</i> [a coin worth one-fifth of a <i>dinar</i>] [and the remaining fifth in copper]. ShammaiLine truncated
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				{"categories":["Mishnah","Seder Nezikin"],"heTitle":"משנה עדיות","language":"en","license":"CC0","sectionNames":["Chapter","Mishnah"],"text":[["Shammai says: All women are judged [impure] from the time [they discover that their period has begun]; Hillel says: From the time of [one] examination [to the next] examination, even if [that spans] many days. But the Sages say: Not like the words of [Shammai] and not like the words of [Hillel]; rather, [she is judged impure] from the [day preceding the discovery] if this is less than [the span] between the last examination and the current examination; [she is judged impure] from [the span] between the last examination and the current examination if this is less than [a day preceding the discovery]. [For] all women who have regular periods, the usual onset time of her period is sufficient [to be judged impure]. Using cloth [to clean herself after sexual relations] is considered an examination, and [this act] lessens [either] the preceding day's span or [the span] between the last examination and the current examination.","Shammai says: [Dough] greater than a <i>kav</i> [a measure] [is obligated] in [the law of] <i>challah</i> [setting aside a portion of dough for the priests]. Hillel says: From two <i>kabbim</i>. The Sages say: Not like the words of [Shammai] and not like the words of [Hillel]; rather, one and a half <i>kav</i> is obligated in <i>challah</i>. After they made the measures larger they said: Five quarters are obligated. Rabbi Yossi says: Five are not obligated; five and more are obligated.","Hillel says: A full <i>hin</i> [a measure equal to three <i>kabin</i>] of drawn water renders a ritual bath unfit. One is obligated to transmit [oral traditions] in the language of his master [which explains why Hillel talks of <i>hin</i> and not <i>kav</i> units]. Shammai says: Nine <i>kabin</i>. But the Sages said: Not like the words of [Hillel] and not like the words of [Shammai], until two water drawers came from the dung gate in Jerusalem and testified in the names of Shama'ya and Avtalion: Three <i>logim</i> [a measure equal to a quarter of a <i>hin</i>] of drawn water render a ritual bath unfit; and the Sages upheld [Shama'ya and Avtalion's] words.","Why are the opinions of Hillel and Shammai recorded [only] to be nullified? To teach the generations that one should not be insistent in his/her opinions, for the fathers of the world were not insistent in their opinions.","And why do we record the words of an individual among the many, when the law is [according to] the words of the many? Because if the court sees [fit] the words of the individual, it may rely on them. But a court is not able to nullify the words of a fellow court unless they are greater in wisdom and number [than the fellow court]. If they are greater in wisdom but not number, or in number but not in wisdom, they are not able to nullify its words until they become greater in wisdom and number.","Rabbi Yehudah said: \"If so, why do we record the words of an individual among the majority [only] to be nullified? For if a person says \"Thus I have received [the law],\" another will say to him \"You heard it according to the words of So-and-So.\"","Beit Shammai says: \"A quarter of bones from any bones, whether from two or from three [limbs can render things under its same roof-space impure].\" Beit Hillel says: \"A quarter of bones from the corpse, whether from the [bones that constitute the main] structure [of the body] or from the [total] number [of bones of the body]. Shammai says: \"Even from one bone.\"","Vetches of <i>terumah</i> [the portion given to the priest]: Beit Shammai says: They must be soaked and rubbed in purity, but can be given for food in impurity.” And Beit Hillel says: They must be soaked in purity, but can be rubbed and given for food in impurity. Shammai says: They must be eaten dry. Rabbi Akiva says: All actions in connection with them [can be carried out] in impurity. ","One who exchanges [copper] coins from second tithe for a <i>sela</i> [a silver coin]: Beit Shammai says: Copper coins [worth] a whole <i>sela</i>. And Beit Hillel says: Silver [worth] one <i>shekel</i> [a coin worth half a <i>sela</i>] and copper coins [worth] one <i>shekel</i>. Rabbi Meir says: One may not substitute silver and produce for silver. But the Sages allow it. ","One who exchanges a <i>sela</i> from second tithe in Jerusalem:Beit Shammai says: Copper coins [worth] the whole <i>sela</i>. And Beit Hillel says: Silver [worth] one <i>shekel</i> and copper coins [worth] one <i>shekel</i>. The disputants before the Sages say: Silver [worth] three <i>dinarim</i> [a coin worth one-fourth of a <i>sela</i>] and copper coins [worth] one <i>dinar</i>. Rabbi Akiva says: Silver [worth] three <i>dinarim</i> and for the [leftover] fourth, copper coins. And Rabbi Tarfon says: Four silver <i>asperim</i> [a coin worth one-fifth of a <i>dinar</i>] [and the remaining fifth in copper]. ShammaiLine truncated