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 Tahorot"],"heTitle":"משנה נגעים","language":"en","license":"CC0","sectionNames":["Chapter","Mishnah"],"text":[["The appearances of <i>Negaim</i> [diseased patches on skin, clothes, or houses that create impurity] are two which are four: <i>Baheret</i> is bright [white] like snow, its subsidiary is like the lime of the Temple. <i>Se'et</i> is like the membrane of an egg, its subsidiary is like white wool; the words of Rabbi Meir. The Sages say, <i>Se'et</i> is like white wool, its subsidiary is like the membrane of an egg.","The <i>Patukh</i> [red-tinge] in the snow [white patch] is like wine poured into snow. The <i>Patukh</i> in the lime [patch] is like blood poured into milk. These are the words of Rabbi Yishmael. Rabbi Akiva says: The ruddiness of this [one] and that [one] is like wine poured into water, except that of the snow [patch] is brighter and that of the lime is duller than it. ","These four appearances [of <i>Negaim</i>] combine, one with the other, to exempt [one from impurity], to decide [that one is impure], or to quarantine [one of uncertain status]. [They combine] to quarantine that which remains [unchanged] at the end of the first week [from reporting the <i>Nega</i>]. [They combine] to exempt that which remains [unchanged] at the end of the second week. [They combine] to decide that which develops healthy skin [in the area of the <i>Nega</i>] or white hair, [whether] initially, at the end of the first week, at the end of the second week, [or] after the exemption. [They combine] to decide that which develops spreading, [whether] at the end of the first week, at the end of the second week, [or] after the exemption. [They combine] to decide that which turns completely white, [coming] from [the state of] exemption. [They combine] to exempt one who turns completely white, [coming] from [the state of] the decision [that he was impure] or from quarantine. These are the appearances of <i>Negaim</i> which all <i>Negaim</i> are based upon. ","Rabbi Chanania the vice of the priests says: The appearances of <i>Negaim</i> are sixteen. Rabbi Dosa ben Harkinas says: The appearances of <i>Negaim</i> are thirty-six. Akavia ben Mahalalel says: seventy-two. Rabbi Chanania the vice of the priests says: One may not examine the <i>Negaim</i> initially after Shabbat [in order to diagnose them] because then [the end of] his week [of impurity] will fall on Shabbat. And not on the second day [of the week] because then [the end of] his second week will fall on Shabbat. And not on the third day [of the week] for the case of [the <i>Nega</i> afflicting] houses, because then [the end of] its third week will fall on Shabbat. Rabbi Akiva says: One always examines. If [the end of the week] fell out on Shabbat, they would push off [the examination] until after Shabbat. And this matter has both leniency and stringency.  ","How [is waiting until after Shabbat considered] a leniency? [If] he had in [the <i>Nega</i>] white hair [on Shabbat] and [after Shabbat] the white hair disappeared from it, [or if] if there were white [hairs] and they blackened, [or if there were] one white and one black, and the two of them blackened, [or if the hairs were] long and they were shortened, [or if there were] one long and one short, and the two of them were shortened, [or if] a boil encroached upon the two of them or upon one of them, [or if] a boil surrounded the two of them or one of them, or divided them - [this refers to] a boil, a partly-healed boil, a burn, a partly-healed burn, or a <i>Bohak</i> [very white blemish]. [Other cases of leniency include if the skin] had a healed part and then the healed part went away, [or if the area of the <i>Nega</i>] was square and became circular or stretched, [or if a healed part of skin] was surrounded [by a <i>Nega</i>] and then [the <i>Nega</i>] moved to the side, [or if the healed part of skin] was concentrated and then became scattered, [or if] a boil came and went into [the healed part of the skin], surrounded it, split it, or diminished it - [this refers to] a boil, a partly-healed boil, a burn, a partly-healed burn, or a <i>Bohak</i>. [Other cases of leniency include if the <i>Nega</i>] had an extension and then the extension went away, or if the original [<i>Nega</i>] went away, or it decreased [so that] there was not between this one and that one [i.e. between the original and the extension] an [area of] a bean, [or if a] boil, a partly-healed boil, a burn, a partly-healed burn, or a <i>Bohak</i> separate between the original and its expansion. These are [cases in which waiting until after Shabbat is considered a] leniency.","How [is waiting until after Shabbat considered] a stringency? [If] he did not have in [the <i>Nega</i>] white hair [on Shabbat] and [after Shabbat] white hair grew in it, [or if] there were black [hairs] and they whitened, [or if] one was black and one was white and the two of them whitened, [or if the hairs were] short and Line truncated
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				{"categories":["Mishnah","Seder Tahorot"],"heTitle":"משנה נגעים","language":"en","license":"CC0","sectionNames":["Chapter","Mishnah"],"text":[["The appearances of <i>Negaim</i> [diseased patches on skin, clothes, or houses that create impurity] are two which are four: <i>Baheret</i> is bright [white] like snow, its subsidiary is like the lime of the Temple. <i>Se'et</i> is like the membrane of an egg, its subsidiary is like white wool; the words of Rabbi Meir. The Sages say, <i>Se'et</i> is like white wool, its subsidiary is like the membrane of an egg.","The <i>Patukh</i> [red-tinge] in the snow [white patch] is like wine poured into snow. The <i>Patukh</i> in the lime [patch] is like blood poured into milk. These are the words of Rabbi Yishmael. Rabbi Akiva says: The ruddiness of this [one] and that [one] is like wine poured into water, except that of the snow [patch] is brighter and that of the lime is duller than it. ","These four appearances [of <i>Negaim</i>] combine, one with the other, to exempt [one from impurity], to decide [that one is impure], or to quarantine [one of uncertain status]. [They combine] to quarantine that which remains [unchanged] at the end of the first week [from reporting the <i>Nega</i>]. [They combine] to exempt that which remains [unchanged] at the end of the second week. [They combine] to decide that which develops healthy skin [in the area of the <i>Nega</i>] or white hair, [whether] initially, at the end of the first week, at the end of the second week, [or] after the exemption. [They combine] to decide that which develops spreading, [whether] at the end of the first week, at the end of the second week, [or] after the exemption. [They combine] to decide that which turns completely white, [coming] from [the state of] exemption. [They combine] to exempt one who turns completely white, [coming] from [the state of] the decision [that he was impure] or from quarantine. These are the appearances of <i>Negaim</i> which all <i>Negaim</i> are based upon. ","Rabbi Chanania the vice of the priests says: The appearances of <i>Negaim</i> are sixteen. Rabbi Dosa ben Harkinas says: The appearances of <i>Negaim</i> are thirty-six. Akavia ben Mahalalel says: seventy-two. Rabbi Chanania the vice of the priests says: One may not examine the <i>Negaim</i> initially after Shabbat [in order to diagnose them] because then [the end of] his week [of impurity] will fall on Shabbat. And not on the second day [of the week] because then [the end of] his second week will fall on Shabbat. And not on the third day [of the week] for the case of [the <i>Nega</i> afflicting] houses, because then [the end of] its third week will fall on Shabbat. Rabbi Akiva says: One always examines. If [the end of the week] fell out on Shabbat, they would push off [the examination] until after Shabbat. And this matter has both leniency and stringency. ","How [is waiting until after Shabbat considered] a leniency? [If] he had in [the <i>Nega</i>] white hair [on Shabbat] and [after Shabbat] the white hair disappeared from it, [or if] if there were white [hairs] and they blackened, [or if there were] one white and one black, and the two of them blackened, [or if the hairs were] long and they were shortened, [or if there were] one long and one short, and the two of them were shortened, [or if] a boil encroached upon the two of them or upon one of them, [or if] a boil surrounded the two of them or one of them, or divided them - [this refers to] a boil, a partly-healed boil, a burn, a partly-healed burn, or a <i>Bohak</i> [very white blemish]. [Other cases of leniency include if the skin] had a healed part and then the healed part went away, [or if the area of the <i>Nega</i>] was square and became circular or stretched, [or if a healed part of skin] was surrounded [by a <i>Nega</i>] and then [the <i>Nega</i>] moved to the side, [or if the healed part of skin] was concentrated and then became scattered, [or if] a boil came and went into [the healed part of the skin], surrounded it, split it, or diminished it - [this refers to] a boil, a partly-healed boil, a burn, a partly-healed burn, or a <i>Bohak</i>. [Other cases of leniency include if the <i>Nega</i>] had an extension and then the extension went away, or if the original [<i>Nega</i>] went away, or it decreased [so that] there was not between this one and that one [i.e. between the original and the extension] an [area of] a bean, [or if a] boil, a partly-healed boil, a burn, a partly-healed burn, or a <i>Bohak</i> separate between the original and its expansion. These are [cases in which waiting until after Shabbat is considered a] leniency.","How [is waiting until after Shabbat considered] a stringency? [If] he did not have in [the <i>Nega</i>] white hair [on Shabbat] and [after Shabbat] white hair grew in it, [or if] there were black [hairs] and they whitened, [or if] one was black and one was white and the two of them whitened, [or if the hairs were] short and Line truncated