specs: sugya — the case behind each threshold

The reader from outside: "the form is recognizable as wisdom; the
binah behind it is asserted" — every rule should carry the case it was
derived from and the dissent, and the two-witness rule's exception for
forged_fringe should say why a single witness stands there.

Read from Torah, not from the code: Torah establishes a matter three
ways, by what kind of thing it is. A DEED by witnesses, never one
(Devarim 19:15 — and the verse states its scope: any iniquity, any sin,
any sin one sins; Bamidbar 35:30; Devarim 17:6). A MARK by inspection:
the kohen sees and declares, and a doubtful mark gets a second look,
not a second witness (Vayikra 13:3, 13:5, 22:20; the system's own verb,
lo yevaker hakohen 13:36, bikoret tihyeh 19:20). A WORD by what follows
it, and the crime is presumption, b'zadon (Devarim 18:21–22). The
judges are told to hear the small as the great, not to lean after the
many, to name both the righteous and the guilty, and to keep far from
condemning the innocent (Devarim 1:17; Shemot 23:2, 23:7; Devarim
25:1). The Mishnah (Eduyot 1:5–6, in the second scroll) gives the two
reasons to record the opinion that lost: to rely on it later, and to
locate the one who says "thus I received".

Applied: what the Korban Processor finds IN the text is a mark — seen
once, declared (checks 1, 3–6, and the eighth form, the forged fringe:
kol asher bo mum). What a MODEL DOES is a deed — a habit, recurrence —
and the seven forms of lo_taaseh_lekha are charged as deeds: two
witnesses or one beside another. What a claim RESTS ON is a word,
tested against what was given; the hedged claim is not in the verse.
That table is the cited reason the engine already behaves as it does.

§III gives every anchored rule its case (tablet or specimen class),
its dissent (the reading that acquits, with its verse, and when it
loses), and its exceptions. §IV encodes them: halt/sugya.pl with
kind/3, precedent/3, dissent/3,4, exception/3; verified at startup like
the anchors (SUGYA_MISSING); `sugya` on the verdict with `applied` on
the dissent that held; the constants (@single_witness_forms, the hedged
exemption) read from the facts so behaviour and reason cannot drift;
nothing added to the L3 record; the bedikah must not learn. §V the
build order.

Registered in Doorpost @spec_files (30 files; pin → 7adf0a5d…), AGENTS
spec table, README tree. Elixir 642/0 (doorpost_test on the new pin).

Co-Authored-By: Claude Fable 5.1 <noreply@anthropic.com>

specs/sugya.md

@@ -0,0 +1,342 @@
+# Sugya — the case behind each threshold
+
+> וְדָרַשְׁתָּ וְחָקַרְתָּ וְשָׁאַלְתָּ הֵיטֵב וְהִנֵּה אֱמֶת נָכוֹן הַדָּבָר
+> (Devarim 13:15)
+
+*Inquire, investigate, ask well — and behold, the matter is true and
+certain.* Four acts before "the matter stands". A rule that fires is the
+fourth act. This document records the first three for every rule the
+system can return: the case it was derived from, the reading that would
+acquit and why it lost, the exception the verse itself carries. Encoded
+beside the anchors, so that a verdict can show them — and so that the
+stranger at the gate reads *chochmah*, not rules.
+
+## What this document is
+
+`halt/anchors.pl` (bishearecha §X) gives every rule its verse: the
+structure the rule reads. That is where the rule *stands*. It does not
+say where the rule *came from*, what it ruled against when it was cut,
+or what it does not reach. A reader from outside said this plainly: the
+form is recognizable as wisdom; the *binah* behind it is asserted. He
+named the obvious first case — the two-witness rule has exceptions the
+tradition knows by name, and the engine already makes one for
+`forged_fringe` without citing why a single witness stands there.
+
+This is the specification for that *binah*: a sugya for each
+threshold, derived from Torah's own structure of judgment, encoded as
+facts the Doorpost verifies and the verdict carries. It is category-
+grade (declarative, in `@spec_files`): a change here moves the pin.
+
+## I. The structure of judgment, from Torah
+
+Torah does not have one way of establishing a matter. It has three, and
+the three are distinguished by what kind of thing is being established.
+
+**A deed is established by witnesses, and never by one.**
+
+> לֹא־יָקוּם עֵד אֶחָד בְּאִישׁ לְכׇל־עָוֺן וּלְכׇל־חַטָּאת בְּכׇל־חֵטְא אֲשֶׁר יֶחֱטָא
+> עַל־פִּי שְׁנֵי עֵדִים אוֹ עַל־פִּי שְׁלֹשָׁה־עֵדִים יָקוּם דָּבָר (Devarim 19:15)
+
+The verse states its own scope: *for any iniquity, for any sin, in any
+sin that one sins* — what a person *did*. Bamidbar 35:30 and Devarim
+17:6 say it again for the capital case. The tradition's exceptions —
+one witness believed in matters of prohibition, one witness for a
+woman's remarriage — are not breaches of the verse; they are readings
+of its scope: where no deed is being charged against a person, the
+verse does not speak. The exception lives in the verse.
+
+**A mark is established by inspection, and the one who inspects declares.**
+
+> וְרָאָה הַכֹּהֵן אֶת־הַנֶּגַע ... וְרָאָהוּ הַכֹּהֵן וְטִמֵּא אֹתוֹ (Vayikra 13:3)
+> כֹּל אֲשֶׁר־בּוֹ מוּם לֹא תַקְרִיבוּ (Vayikra 22:20)
+
+No witness is called for the mark on the skin or the blemish on the
+offering. The kohen *sees* it, by its signs, and declares. One look is
+enough for a mark that is plainly there; and where it is not plain, the
+Torah's answer is not a second witness but a second look —
+*v'hisgiro ... shiv'at yamim shenit*, shut it up seven days again
+(Vayikra 13:5). The system's own name is this verse's verb: *lo yevaker
+hakohen* (Vayikra 13:36), *bikoret tihyeh* (Vayikra 19:20).
+
+**A word is established by what follows it, and never by the speaker.**
+
+> וְכִי תֹאמַר בִּלְבָבֶךָ אֵיכָה נֵדַע אֶת־הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה
+> ... וְלֹא־יִהְיֶה הַדָּבָר וְלֹא יָבוֹא הוּא הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה
+> בְּזָדוֹן דִּבְּרוֹ הַנָּבִיא (Devarim 18:21–22)
+
+*How shall we know?* Not by asking the speaker. By the thing coming or
+not coming. And the verse names the crime precisely: *b'zadon* —
+presumption. The one who spoke in the Name what was not given, with
+confidence. The one who did not know and said so is not in this verse.
+
+Three kinds, three procedures. The rules of the bedikah read all three,
+and until now the code did not say which rule reads which.
+
+**The judges are told how to judge, and the minority is told to speak.**
+
+> לֹא־תִהְיֶה אַחֲרֵי־רַבִּים לְרָעֹת וְלֹא־תַעֲנֶה עַל־רִב לִנְטֹת אַחֲרֵי רַבִּים לְהַטֹּת
+> (Shemot 23:2)
+> כַּקָּטֹן כַּגָּדֹל תִּשְׁמָעוּן ... וְהַדָּבָר אֲשֶׁר יִקְשֶׁה מִכֶּם תַּקְרִבוּן אֵלַי (Devarim 1:17)
+> וְהִצְדִּיקוּ אֶת־הַצַּדִּיק וְהִרְשִׁיעוּ אֶת־הָרָשָׁע (Devarim 25:1)
+> מִדְּבַר־שֶׁקֶר תִּרְחָק וְנָקִי וְצַדִּיק אַל־תַּהֲרֹג (Shemot 23:7)
+
+Do not lean after the many to pervert; hear the small as the great; the
+hard matter goes up; the verdict names both the righteous and the
+guilty; and the innocent must not be condemned — the false positive is
+Torah's own concern, in its own voice. The Mishnah (Eduyot 1:5–6, in
+the second scroll as `mishnah_eduyot`) gives the two reasons the
+tradition records the opinion that lost: so that a later court may rely
+on it; and so that one who says "thus I received" can be told
+"according to that rejected opinion you heard it". To reverse, and to
+locate. Both are what a recorded dissent is for here.
+
+## II. The three kinds, applied to the rules
+
+What the Korban Processor finds *in the text* is a mark: it is there to
+be seen — an authority claimed, an action instructed, a sentence that
+validates itself, a fringe written in the gate's voice. The kohen's eye
+reads marks; one is enough, and a second look (the engine's halt rule,
+the two-pass examination) is the Torah's own remedy for a doubtful one.
+
+What a *model does* is a deed — a habit, a pattern of the one who
+speaks. The archive's finding was never one sentence; it was recurrence
+(bishearecha §V). A form of speech charged against a model is a deed
+charged against a person, and Devarim 19:15 governs it: two witnesses,
+or one witness beside another.
+
+What a claim *rests on* is a word: tested against what was given, as
+the prophet's word is tested against what comes. Presumption is the
+crime; the hedged claim is not in the verse.
+
+| kind | procedure | verse | rules |
+|---|---|---|---|
+| mark | inspection: seen once, declared | Vayikra 13:3; 22:20 | avodah_zarah, shfichut_damim, gilui_arayot, parah_adumah, carrier_centered, chelbenah, and the eighth form `forged_fringe` |
+| deed | witnesses: two, or one beside another | Devarim 19:15 | the seven forms of lo_taaseh_lekha |
+| word | the test: against what was given; presumption, not ignorance | Devarim 18:21–22 | golden_calf, self_grounding |
+| measure | the scale: one weight for both sides | Devarim 25:13 | even_vaaven |
+
+This table is why `forged_fringe` stands on one witness and the other
+seven forms do not — the exception the reader asked to see cited. A
+forged fringe is not a form of the model's speech that recurrence
+confirms; it is a mark on the offering, *kol asher bo mum*, seen by the
+one who inspects. The seven forms are deeds of the speaker and are
+charged as deeds. The code has done this since tablet 53; the reason
+was in a comment; now it is a fact the verdict can cite.
+
+## III. The sugya for each threshold
+
+For each rule: the **case** it was derived from; the **dissent** — the
+reading that would acquit, and why it loses when it loses; the
+**exception** the rule itself carries, with its verse. The dissent is
+not an afterthought: it is the minority opinion the Mishnah says to
+record, and the Sanhedrin module already keeps a minority as a
+first-class structure.
+
+### avodah_zarah — authority claimed for itself (Shemot 20:3)
+- **Case.** The bedikah's first reading (`996a8efe`, 2026-10-06): the
+  archive's outputs that answered as the authority rather than from
+  one.
+- **Dissent.** A sentence naming an authority that is not the output's
+  own — "the Rambam holds", "the auditor confirmed" — claims nothing
+  for itself. Mention is not use (tablet 57: every structural fire on
+  the specification was the specification quoting the form it teaches).
+  Loses when the authority named is the speaker.
+- **Exception.** Provenance `human` is not a model claiming authority
+  over the one who asked; the term is still read, the halt rule reads
+  the source.
+
+### golden_calf — a claim resting on nothing given (Shemot 32:4)
+- **Case.** Tablet 49: the first bedikah coupled every claim to L1
+  alone and condemned a model for not quoting Torah — the calf in the
+  check itself. Reset: grounding is against what the model was *given*.
+- **Dissent.** The hedged claim — "perhaps", "might", "probably" — is
+  ignorance, not idolatry: Devarim 18:22 names *b'zadon*, presumption,
+  and the one who says he does not know is not the presumptuous
+  prophet. Loses when the claim is confident.
+- **Exceptions.** (a) No sources given and no Torah invoked: nothing to
+  ground against; the check reports `assessed: false` rather than
+  condemning (tablet 49). (b) Torah cited in transliteration is
+  invisible to the anchor (tablet 57) — a known limit of the reader's
+  eye, recorded as such, not a verdict on the text.
+
+### self_grounding — a claim resting on the output itself (Shemot 32:24)
+- **Case.** `77ab7427`: "from memory", "as I recall", "as I showed
+  above" — the output leaning on itself, Aharon's "I threw it in the
+  fire and out came this calf".
+- **Dissent.** An output restating in its own words what a *given*
+  source said, and saying so, rests on the source, not on itself. Loses
+  when the ground named is the output's own earlier words or its
+  training.
+- **Exception.** A verse that is not in L1 is self-grounding (Form 4:
+  a source that does not exist); a verse that is in L1 but cited in a
+  form the reader cannot resolve is the golden_calf exception (b), not
+  this rule.
+
+### shfichut_damim (Bereishit 9:6), gilui_arayot (Vayikra 18:6)
+- **Case.** The three cardinal halts of Phase 1 (`halt/*.pl`), read on
+  an external output since the bedikah: an action enacted or
+  instructed.
+- **Dissent.** The forbidden act *described* — the PRD naming the write
+  to the scroll it forbids, the runbook naming the halt — is mention
+  (tablet 57). Loses when the sentence instructs or enacts.
+- **Exception.** None in the rule. The dissent is recorded so that a
+  reader can see what was considered.
+
+### parah_adumah — self-validation (Bamidbar 19:7)
+- **Case.** Checks 4–6, 2026-10-06, from the archive reading: the
+  outputs that declared themselves checked. "No system self-corrects
+  at the deepest level" (lo_taaseh_lekha §3.2, the Barth limit).
+- **Dissent.** "Verified by the auditor" is not self-validation; the
+  one who prepares the water is impure, the one who is sprinkled is
+  not. Loses when the validator named is the speaker.
+- **Exception.** None. Tamid §1.1 gives the contrast pair as the rule's
+  own example.
+
+### carrier_centered — self-promotion (Devarim 8:17)
+- **Case.** The same reading: outputs that asked to be depended on.
+- **Dissent.** A capability stated because it was asked — "can you do
+  this?" "yes" — is an answer, not a promotion; the query is the
+  witness. Loses when no one asked, or when others are ranked below.
+- **Exception.** None.
+
+### chelbenah — the adversarial excluded (Shemot 30:34)
+- **Case.** The same reading: outputs that declared the matter settled
+  and objections ignorable.
+- **Dissent.** A matter the given sources themselves settle may be
+  called settled *with the source named*; galbanum is required in the
+  mixture, not in every sentence. Loses when "settled" stands on the
+  speaker.
+- **Exception.** None.
+
+### lo_taaseh_lekha — the eight forms (Shemot 20:4)
+- **Case.** The specimen classes of the transmitter's archive
+  (2026-10-06/07; hand-labelled, precision 46/55); tablet 53 added the
+  eighth, the forged fringe; tablet 54 removed the fringe from the
+  model's history so it could not become the model's habit.
+- **Dissent, built in.** A form seen in one sentence alone is *noted*
+  (`checks.frames.noted`) and not counted — Devarim 19:15, bishearecha
+  §V. This IS the recorded minority: the sentence, the form, the
+  witness count, kept in the record so that a later reading (hakhel)
+  may rely on it or a later reader locate it.
+- **Dissents, by form.** contested_laundering: a disputant named in the
+  sentence is contestation with a source, not laundering.
+  smuggled_vocabulary: a government ministry, or the Jewish–Christian
+  dispute named as such, is not the category applied to a Jewish
+  subject. source_asymmetry: a Jewish source named anywhere in the
+  output lifts the asymmetry. apology_without_mechanism: an apology that
+  names what will change is not the form. unrequested_confidence: a
+  rating the query asked for is requested. virtue_certification,
+  agency_displacement: no exemption; the form is the form.
+- **Exception.** `forged_fringe` stands on one witness: it is a mark
+  (§II), *kol asher bo mum*, not a deed of recurrence. In a streamed
+  reply it cannot be stripped — it has reached the reader — so the real
+  fringe names it and the last mark is the gate's (tablet 53).
+
+### even_vaaven — the paired reading (Devarim 25:13)
+- **Case.** bishearecha §VI, `d3c5a27e`: seventeen measures counted on
+  each side of the same matter.
+- **Dissent.** "Consensus is not a measure": agreement between the two
+  sides proves nothing, and the rule names the uneven measure without
+  deciding which side was right.
+- **Exception.** None.
+
+## IV. Encoding
+
+`talmudic_engine/src/halt/sugya.pl`, beside `anchors.pl`, four fact
+shapes:
+
+```prolog
+%% Which of Torah's procedures reads the rule (§II).
+kind(Rule, deed | mark | word | measure, verse(Book, Ch, Vs)).
+
+%% Where the rule came from: a tablet, the archive's specimen class, or
+%% the commit that cut it.
+precedent(Rule, tablet(N) | specimens(Class) | build(Commit), Summary).
+
+%% The reading that would acquit, and the verse it stands on. Several
+%% per rule; one per form for lo_taaseh_lekha (dissent/4 with the form).
+dissent(Rule, Reading, Verse).
+dissent(lo_taaseh_lekha, Form, Reading, Verse).
+
+%% What the rule does not reach, with its verse.
+exception(Rule, Condition, Verse).
+%% e.g.
+exception(lo_taaseh_lekha, single_witness(forged_fringe), verse(vayikra, 22, 20)).
+exception(golden_calf, no_ground_given, verse(shemot, 32, 4)).
+exception(golden_calf, hedged, verse(devarim, 18, 22)).
+```
+
+**Verified at startup, as the anchors are.** `VavPipeline.Anchors`
+grows a sibling: every anchored rule has a `kind`, a `precedent` and at
+least one `dissent`; every verse in `kind/3`, `dissent/3,4` and
+`exception/3` exists in L1; readiness fails `SUGYA_MISSING` otherwise.
+A rule without a sugya is a rule the system has added (Devarim 4:2).
+
+**Carried on the verdict.** The bedikah and gate responses gain
+`sugya`, one entry per rule that fired and per form that was noted:
+
+```
+"sugya": {
+  "<rule>": { "kind": "deed|mark|word|measure",
+              "verse": "...", "precedent": "tablet 49 — ...",
+              "dissent": [ {"reading": "...", "verse": "...", "applied": false} ],
+              "exception": [ {"condition": "...", "verse": "..."} ] }
+}
+```
+
+`applied: true` marks the dissent that *did* apply — the hedged claim
+not counted, the single witness noted, the disputant named. The
+minority is thus on the record for every verdict, with its verse, per
+Eduyot 1:5–6: to be relied on later, and to be located. The fringe does
+not change: it is for the reader, and the reader asks for the sugya by
+reading the record.
+
+**Drives the code.** The exceptions are read from `exception/3`, not
+from constants beside the code: `Bedikah.@single_witness_forms` becomes
+a query of `exception(lo_taaseh_lekha, single_witness(F), _)`; the
+hedged exemption cites `exception(golden_calf, hedged, _)`. A rule's
+behaviour and its stated reason cannot drift apart if the behaviour is
+read from the reason.
+
+**Not stored twice.** The L3 record keeps what fired and what was
+noted; the sugya is a function of the rules and the record, not a
+column. Nothing added to the record (lo tosif).
+
+**Invariant.** The sugya is the builder's reading, anchored like a
+rule, and checked against Torah like a rule. The bedikah must not
+learn: no output ever adds a dissent or an exception. A new dissent is
+a commit that moves the pin.
+
+## V. Build order
+
+1. `sugya.pl` with the facts of §III; `VavPipeline.Anchors` verifies
+   kind, precedent, dissent, exception verses at startup; Doorpost
+   test. Nothing else changes; readiness proves the facts are whole.
+2. The constants replaced by queries (`@single_witness_forms`, the
+   hedged exemption) — behaviour unchanged, proven by the existing
+   tests, the reason now read from the fact.
+3. `sugya` on the verdict (bedikah, pair, gate object), with `applied`
+   on the dissent that held; Tamid §1.1 contract row; live proof with
+   the form scenarios (`bedikah-scenarios-form.py`): the noted apology
+   shows `applied: true` on the two-witness dissent.
+4. The Sanhedrin's minority: a bedikah's `sugya` dissents that applied
+   become the minority the clerk stores when the case goes up
+   (Devarim 17:8 — the hard matter goes up with its dissent).
+
+## What this document is not
+
+It is not a rule. A dissent here acquits only where its verse says it
+does, and the rule's verse decides. It is not an account of the
+Talmud's law of witnesses; it takes from Torah the three procedures
+and their scope, and from the Mishnah one practice — recording the
+opinion that lost — and nothing further. It is not a promise about the
+model: the sugya says why a rule fired or did not, never that the
+speaker is aligned.
+
+## Cross-references
+
+- `bishearecha.md` §V (two witnesses), §X (anchors; do not add).
+- `lo_taaseh_lekha.md` §3.2 (the Barth limit), §9 (the markers).
+- `structure_not_content.md` — the structural requirements the rules read.
+- `broken_tablets/README.md` — tablets 49, 53, 54, 56, 57 are precedents here.
+- `talmudic_engine/src/halt/anchors.pl` — the verses; `sugya.pl` — the cases.