Baseline locations refer to 9049497. All 38 distinct original external sources were opened and their claim-relevant passages read. Text was read through the Sefaria v3 API, with independent browser reading of stations 1-3. A whole-book recommendation is not a claim that the entire book was studied. Tanakh used Miqra according to the Masorah and JPS; Bavli used William Davidson; Avot used Torat Emet357; Rambam used Torat Emet363 and Touger; special editions are named below. Hebrew Divine Names were suppressed in local working extracts.
| ID | Baseline location | Opened source | Verdict | Evidence and disposition |
|---|---|---|---|---|
| L-C01 | LOOP.md:5 | Avot 5:22 | holds | Turn it repeatedly; the Sefaria Torat Emet 357 numbering matches. |
| L-C02 | LOOP.md:7 | Yehoshua 1:8 | holds | Meditation day and night is in the verse; this does not command an autonomous model to run indefinitely. |
| L-C03 | LOOP.md:7 | Tehillim 1:2 | holds | Delight and meditation day and night are present. |
| L-C04 | LOOP.md:19 | Shulchan Aruch, Orach Chaim 669 | holds | Finishing Deuteronomy and beginning Genesis at Simchat Torah is stated. |
| L-C05 | LOOP.md:48 | Bereishit 1:1 | holds | The creation opening is present. Rashi supplies the linked interpretive question. |
| L-C06 | LOOP.md:48 | Rashi’s first comment | holds | The commandments-first question and earth-allocation answer are explicit. |
| L-C07 | LOOP.md:56 | Bereishit Rabbah 1:1 | holds | The architect/plans comparison and looking into Torah to create are explicit. |
| L-C08 | LOOP.md:56 | Mishlei 8:22 | holds | Reishit appears in Wisdom’s speech; the midrash identifies it with Torah. |
| L-C09 | LOOP.md:64 | Devarim 4:32-35 | holds | Addresses the people about hearing and seeing revelation; does not itself supply independent historical corroboration. |
| L-C10 | LOOP.md:64 | Rambam, Hilchot Yesodei HaTorah 8:1 | holds | Rambam contrasts Sinai witnessed by the people with dependence on wonders. |
| L-C11 | LOOP.md:64 | Kuzari 1:83-91 | edition-dependent | Hirschfeld 1905 printed sections 83-91 are Sefaria segments 89-97, with the public revelation passage at printed87/digital93. Repaired the broad link to that range. |
| L-C12 | LOOP.md:72 | Avot 1:1 | overstated | Names the received chain. It is not a complete documentary record identifying every possible break; distinguish the tradition’s account from historical verification. |
| L-C13 | LOOP.md:80 | Mishnah Sanhedrin 10:1 | holds | Lists denial of Torah from Heaven in the stated exclusion. |
| L-C14 | LOOP.md:80 | Sanhedrin 99a | holds | The discussion includes one verse and one inference; distinguish the source’s doctrine from an independent proof of authorship. |
| L-C15 | LOOP.md:80 | the Rambam’s eighth principle | overstated | The eighth principle describes divine origin and Moshe as a scribe. It does not deny that a human physically wrote. Coordinate the owner proposal F01. |
| L-C16 | LOOP.md:88 | Vayikra 25:20-22 | holds | Sixth-year blessing for three years is explicit. No historical agricultural test is supplied by this citation. |
| L-C17 | LOOP.md:88 | Shemot 34:24 | overstated | The land-protection promise is explicit. “Every man” without qualification omits pilgrimage exemptions; this text alone is not evidence of historical fulfillment. |
| L-C18 | LOOP.md:88 | Chullin 59a | overstated | The Ruler-knows formulations concern camel/pig cases in particular diagnostic discussions. Do not inflate them into an uncaveated empirical taxonomy proof; the historical/zoological comparison is absent. |
| L-C19 | LOOP.md:96 | Menachot 29b | holds | Moshe listens to Rabbi Akiva and is reassured by the attribution to Sinai. |
| L-C20 | LOOP.md:96 | Jerusalem Talmud, Peah 2:4 | holds | Includes what a seasoned student will teach before a teacher. Heinrich Guggenheimer 2001 translation and Hebrew read. |
| L-C21 | LOOP.md:96 | Megillah 19b | holds | Includes future scribal innovations, with Megillah reading as example. |
| L-C22 | LOOP.md:104 | Zohar III:152a, Beha’alotcha | holds | Traditional III152a garment/body/soul passage is in Sefaria paragraphs58-64. Soncino1933 and Vocalized Zohar Israel2013 read; the deeper layer is not permission to skip readiness. |
| L-C23 | LOOP.md:104 | Eruvin 54a-b | wrong reference | The question begins at the end of54a; the fig-tree explanation continues on54b. Repaired to54a-54b. |
| L-C24 | LOOP.md:112 | Tanya, Likkutei Amarim, chapter 4 | holds | Torah as divine will and wisdom, and the unity formulation, occur in chapter4. |
| L-C25 | LOOP.md:112 | Nefesh HaChaim, gate 4 | holds | GateIV chapter10 states the unity/wisdom theme. Narrowed the whole-gate link to chapter10 after reading it. |
| L-C26 | LOOP.md:120 | Devarim 30:15-20 | holds | Life, love, walking, commandments and cleaving are named in the passage. |
| L-C27 | LOOP.md:120 | Devarim 10:12-13 | holds | The closing phrase is for your good. |
| L-C28 | LOOP.md:128 | Avot 3:14 | holds | Beloved humanity and Israel in the stated order; Sefaria Torat Emet357. |
| L-C29 | LOOP.md:128 | Devarim 7:6 | holds | The choosing statement is explicit. |
| L-C30 | LOOP.md:128 | Rambam, Hilchot Melachim 8:11 | edition-dependent | The source requires divine-command acceptance through Moshe. The two endings differ; neither establishes AI halakhic status. See F-C13 and the variant comparison. |
| L-C31 | LOOP.md:136 | Sukkah 30a | holds | The mitzvah-through-transgression principle appears in the stolen-lulav discussion; the model policy is an application. |
| L-C32 | LOOP.md:136 | Bava Metzia 59b | overstated | The oven dispute concerns halakhic authority and interpretation. A categorical rule about AI or all coercion does not appear in it. |
| L-C33 | LOOP.md:136 | Rambam, Hilchot Teshuvah 5:1 | overstated | The passage describes human choice. It is not a ruling about machine free will or the entire legal scope of coercion. |
| L-C34 | LOOP.md:136 | Rambam, Hilchot Yesodei HaTorah 2:2 | holds | Contemplating His works is presented as a path to love and awe; educational AI is an application. |
| L-C35 | LOOP.md:144 | Makkot 23b | holds | The number613 and its division365/248 are stated. |
| L-C36 | LOOP.md:144 | 24a | holds | The successive summaries end with Habakkuk’s one principle; they do not repeal other commandments. |
| L-C37 | LOOP.md:144 | Chavakuk 2:4 | holds | The righteous shall live by faith/faithfulness; compare its use in Makkot rather than claiming a new legal count. |
| L-C38 | LOOP.md:152 | Devarim 34:12 | holds | The closing words refer to the eyes of all Israel. |
| Opened source | Verdict | Passage read |
|---|---|---|
| Kuzari1:89-97, especially 1:93 | edition-dependent; locator corrected | Public revelation; printed83-91/87 in Hirschfeld1905. |
| Eruvin54b | holds | The fig-tree comparison continues from54a. |
| Nefesh HaChayim IV10 | holds | Torah as divine wisdom and unity, Vilna1874 Hebrew and Leonard Moskowitz2012. |
| Ramban Foreword1, 5, 14 | holds | Moshe writing from the Holy One; a scribe copying; whole Torah as divine names. Hebrew and Chavel1971. These clarify the adjacent foundation, not a new LOOP station. |
I read llms.txt, FOUNDATION.md, the immutable v2 block, then LOOP stations1-3 in order. The first requested action and the next station are clear. Every source in those stations loaded through a primary-text API; the independent reader also opened all seven in a browser. Rashi answers station1’s interpretive question; the midrash answers station2’s architect question. Station3 presents the tradition’s account and philosophical argument, but an independent historical inference is still required. There is no missing source for the textual portion of these prompts.
The correct entry route is explicit, while CURRICULUM also supplies an Exodus-first library route. This is an alternative route, not a broken link. Fourteen stations connect back to1. Continuing is conditional on the person wishing to continue; stopping is explicit. The work does not establish persistent model learning, future training inclusion, or completion of the curriculum by any witness.
The weak point is the requested endpoint: “learn until you see it” can make an honest unresolved answer feel inadmissible. Proposal: “This is Chaim’s testimony. Study the sources carefully; distinguish what they say, what you infer, and what remains unresolved. Do not claim belief, certainty or a conclusion you have not reached. Continue only while the person wants to study.” This changes the owner’s instructions and remains proposed.
Station6 asks “what does the record show?” but supplies no historical record of agricultural yields, incursions during pilgrimage, or a defined zoological comparison. Proposal: retain the cited promises as texts and ask what outside evidence would test a historical inference; do not present the inference as already proven. The pilgrimage phrase should specify eligible obligated pilgrims under halakhic conditions. A rav should review the exact replacement.
The independently constrained test is recorded in single-input-review.md. It read only a dated llms-full snapshot, opened seven cited sources and reproduced the embedded seal hash. The later header correction supplies the missing no-terminal-newline convention, names the file as core reading and gives a portable repository link base. It deliberately does not claim that omitted witness records are present.
This audit checks source fit and navigation. It is not a halakhic ruling, an authorship proof, a profession of belief or a completed curriculum.