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 Moed"],"heTitle":"משנה ראש השנה","language":"en","license":"Public Domain","sectionNames":["Chapter","Mishnah"],"text":[["There are four  commencements of years: on the first of Nissan, it is a new year for [the computation of the reign of] kings, and for festivals; on the first of Elul, it is a new year for the <i>ma'aser behama</i> [the tithe taken from that year’s newborns of the flock or herd and brought to the Temple as a sacrifice]. Rabbi Eliezer and Rabbi Shimon say, \"[That new year] is on the first of Tishrei.\" On the first of Tishrei it is a new year for civil years, and for [the computation of] the sabbatical years, and of the jubilees; for the planting of trees, and for vegetables. On the first of Shevat, it is a new year for trees, according to Beit Shammai. Beit Hillel says, \"It is on the fifteenth of [Shevat].\"","The world is judged at four periods [each year]; on Pesach concerning produce; on Shavouot concerning the fruit of trees; on Rosh Hashanah, all [humans] pass like lambs [or foot-soldiers] before [God], as it is stated (Psalms 30:9), \"He who fashioned all their hearts, He who understands all their actions;\" and on Sukkot, [humans] are judged concerning the water [or rain].","For the [following] six months were messengers sent out [to alert the communities about which day was declared to be the first day of the new month]: for Nissan, on account of Pesach; for Av, on account of the fast; for Elul, on account of Rosh Hashanah; for Tishrei, on account of the regulation of the festivals; for Kislev, on account of Chanukah; and for Adar, on account of Purim; and when the Temple was in existence, also for Iyar, on account of the little Pesach [Pesach Sheni]","For two months [the witnesses] may desecrate the Sabbath: for Nissan, and for Tishrei;  upon which the messengers go out to Syria, and through which the festivals are regulated; and when the Temple was in existence, [the witnesses] would even desecrate [Shabbat] for any month, on account of the regulation of the sacrifice [on <i>Rosh Chodesh</i> - the first day of the new month, one which special prayers and sacrifices are offered].","Whether [the moon] was clearly visible, or whether it was not clearly visible, Shabbat may be desecrated for [witnesses to testify to having seen] it. Rabbi Yose says, \"If it was clearly visible, Shabbat may not be desecrated for [witnesses to testify to having seen] it.\"","It happened once, that more than forty pairs of witnesses passed through on [Shabbat] and Rabbi Akiva detained them in Lod. Rabban Gamliel [then] sent word to him, [saying], \"If you detain the multitudes [from passing through on Shabbat to testify], it will come out that you will be causing them to stumble in the future [and they will not come to testify about the new moon even when there is a need for it].\"","If a father and son saw the new moon, they must [both] go to the court [that will take their testimony to potentially confirm that sighting and ratify the new month accordingly]; not that they may be combined [together to act as witnesses], but rather that in the event that one of them be declared unfit, the other may join [to give evidence] with another [witness]. Said Rabbi Shimon, \"A father and his son, and all relatives, are fit to [join together and] give evidence about the [appearance of the] new moon.\" Said Rabbi Yose, \"It once happened that Toviah the physician, his son, and his freed slave saw the new moon in Jerusalem, [and when they testified before them,] the <i>Kohanim</i> [members of the priestly caste, a subgroup of tribe of Levi, which is uniquely responsible for maintaining and carrying out the sacrificial services in the Temple] accepted him and his son [as witnesses together], but declared  his slave unfit; but when they came to [testify before] the court, they accepted him and his slave [as witnesses together], but declared his son unfit.\"","These are considered unfit [witnesses]: gamblers with dice, those that lend with interest, pigeon racers, those who trade in the produce of the Sabbatical year, and slaves. This is the rule: all testimony that a woman is not fit to give, these [above] are also not fit to give.","One who has seen the new moon [on Shabbat], but is unable to walk [to the court to give evidence], must be brought mounted on an ass or even [carried by others] in a bed. If they are [concerned about possible] ambushers, [the witnesses] may take sticks with them; and if it was a long way [to go], they may take provisions with them, since we desecrate the Shabbat and go out to testify about the new moon [up to] the distance of a day and a night [on the road,] as it stated (Leviticus 23:4), \"These are the feasts of the Lord, the holy convocations, which you shall proclaim in their appointed seasons.\""],["If [the judges] didn't know [the witness], others were sent with him to testify about him. At first, testimony about the new moon was receLine truncated
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				{"categories":["Mishnah","Seder Moed"],"heTitle":"משנה ראש השנה","language":"en","license":"Public Domain","sectionNames":["Chapter","Mishnah"],"text":[["There are four commencements of years: on the first of Nissan, it is a new year for [the computation of the reign of] kings, and for festivals; on the first of Elul, it is a new year for the <i>ma'aser behama</i> [the tithe taken from that year’s newborns of the flock or herd and brought to the Temple as a sacrifice]. Rabbi Eliezer and Rabbi Shimon say, \"[That new year] is on the first of Tishrei.\" On the first of Tishrei it is a new year for civil years, and for [the computation of] the sabbatical years, and of the jubilees; for the planting of trees, and for vegetables. On the first of Shevat, it is a new year for trees, according to Beit Shammai. Beit Hillel says, \"It is on the fifteenth of [Shevat].\"","The world is judged at four periods [each year]; on Pesach concerning produce; on Shavouot concerning the fruit of trees; on Rosh Hashanah, all [humans] pass like lambs [or foot-soldiers] before [God], as it is stated (Psalms 30:9), \"He who fashioned all their hearts, He who understands all their actions;\" and on Sukkot, [humans] are judged concerning the water [or rain].","For the [following] six months were messengers sent out [to alert the communities about which day was declared to be the first day of the new month]: for Nissan, on account of Pesach; for Av, on account of the fast; for Elul, on account of Rosh Hashanah; for Tishrei, on account of the regulation of the festivals; for Kislev, on account of Chanukah; and for Adar, on account of Purim; and when the Temple was in existence, also for Iyar, on account of the little Pesach [Pesach Sheni]","For two months [the witnesses] may desecrate the Sabbath: for Nissan, and for Tishrei; upon which the messengers go out to Syria, and through which the festivals are regulated; and when the Temple was in existence, [the witnesses] would even desecrate [Shabbat] for any month, on account of the regulation of the sacrifice [on <i>Rosh Chodesh</i> - the first day of the new month, one which special prayers and sacrifices are offered].","Whether [the moon] was clearly visible, or whether it was not clearly visible, Shabbat may be desecrated for [witnesses to testify to having seen] it. Rabbi Yose says, \"If it was clearly visible, Shabbat may not be desecrated for [witnesses to testify to having seen] it.\"","It happened once, that more than forty pairs of witnesses passed through on [Shabbat] and Rabbi Akiva detained them in Lod. Rabban Gamliel [then] sent word to him, [saying], \"If you detain the multitudes [from passing through on Shabbat to testify], it will come out that you will be causing them to stumble in the future [and they will not come to testify about the new moon even when there is a need for it].\"","If a father and son saw the new moon, they must [both] go to the court [that will take their testimony to potentially confirm that sighting and ratify the new month accordingly]; not that they may be combined [together to act as witnesses], but rather that in the event that one of them be declared unfit, the other may join [to give evidence] with another [witness]. Said Rabbi Shimon, \"A father and his son, and all relatives, are fit to [join together and] give evidence about the [appearance of the] new moon.\" Said Rabbi Yose, \"It once happened that Toviah the physician, his son, and his freed slave saw the new moon in Jerusalem, [and when they testified before them,] the <i>Kohanim</i> [members of the priestly caste, a subgroup of tribe of Levi, which is uniquely responsible for maintaining and carrying out the sacrificial services in the Temple] accepted him and his son [as witnesses together], but declared his slave unfit; but when they came to [testify before] the court, they accepted him and his slave [as witnesses together], but declared his son unfit.\"","These are considered unfit [witnesses]: gamblers with dice, those that lend with interest, pigeon racers, those who trade in the produce of the Sabbatical year, and slaves. This is the rule: all testimony that a woman is not fit to give, these [above] are also not fit to give.","One who has seen the new moon [on Shabbat], but is unable to walk [to the court to give evidence], must be brought mounted on an ass or even [carried by others] in a bed. If they are [concerned about possible] ambushers, [the witnesses] may take sticks with them; and if it was a long way [to go], they may take provisions with them, since we desecrate the Shabbat and go out to testify about the new moon [up to] the distance of a day and a night [on the road,] as it stated (Leviticus 23:4), \"These are the feasts of the Lord, the holy convocations, which you shall proclaim in their appointed seasons.\""],["If [the judges] didn't know [the witness], others were sent with him to testify about him. At first, testimony about the new moon was receLine truncated