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>

mesorah/works/mishnah_chullin/en.json

@@ -0,0 +1 @@
+{"categories":["Mishnah","Seder Kodashim"],"heTitle":"משנה חולין","language":"en","license":"Public Domain","sectionNames":["Chapter","Mishnah"],"text":[["Everyone [may] slaughter and his slaughter is valid, except [that of] a deafmute, a simpleton or a minor, so that they will not spoil the slaughter [i.e., make a mistake]. But [if they] all slaughter and others see them, their slaughter is valid. The slaughter of a non-Jew - it is a nevelah and has the uncleanness of carry-on. [If] the slaughterer [slaughters] at night and thereby his slaughter is blind, his slaughter is valid. [If] the slaughterer [slaughters] on Shabbat, or on Yom Kippur - even though he is liable for his soul - his slaughter is valid.","When a person had cut the throat [of an animal] with a hand sickle, a sharp flint stone, or with a reed, it is Cashér. All may slaughter, at any time, and with any instrument, excepting a reaping hook, a saw, the [sharp] teeth [of animals fixed in the maxillary bone], or with the finger nail, because the [first mentioned three] do not cut, but strangle [and tear]. When a person slaughtered an animal with a reaping hook, having teeth or notches, with the first or down stroke or cut only, it is unfit for use according to Beth Shammai, but Beth Hillel hold it to be Cashér; but if the teeth of the reaping hook had been ground away [so as to give it a sharp and even edge] it is the same as a knife.","Should a person have to cut through the great or top ring of the trachea or windpipe, that but the width of a thread of the whole circumference of the ring remained [on the upper part], the animal so killed is Cashér. R. José bar Jehudah saith, \"It is Cashér when the greatest part of this breadth remained.\"","An animal which was slaughtered by being cut at either side of the throat is Cashér, but if the neck of a bird brought as a sacrifice was wrung off sideways, it is thereby rendered an unfit sacrifice. If an animal was cut from the neck downwards, it becomes unlawful for use, but a bird whose neck was thus wrung is a valid sacrifice. An animal which was cut below the throat is Cashér, but the wringing off of birds’ heads from below the throat render them unfit sacrifices, because the whole region of the neck is appropriate for the wringing off of the head [of birds], and the whole region of the throat for slaughtering [animals], therefore whatever [in respect to cutting] renders an animal Cashér, must render a bird thus treated an unfit sacrifice, and the same in the reverse case.","That which makes turtle-doves proper sacrifices, renders young pigeons improper ones, and whilst these are valid as young pigeons, they cannot be used as sacrifices of turtle-doves. When the neck feathers of either kind begin to shine and to turn yellow, they are unfit sacrifices.","That which constitutes a [red] heifer a proper sacrifice, invalidates the calf [whose neck was to be broken, and also the reverse. That which does not disqualify priests [to minister in the Temple] disqualifies Levites, and the reverse. That which is [legally] clean in earthenware vessels, renders other vessels unclean, and the reverse takes place in other kinds of vessels. That which is considered [legally] clean in a wooden vessel is unclean in one of metal, and the reverse. The degree of ripeness which subjects bitter almonds to tithe, does not yet subject sweet almonds to the same; and when the latter become subject, the bitter ones are already free from the obligation of tithe.","An infusion of water on grape lees which has not yet fermented, may not be bought for the money of second tithe, and renders a bath, however, unfit [for legal cleansing]; but when it has fermented it may be purchased for the money of second tithe, and its admixture does not render a bath unfit Brothers who, after sharing the inheritance from their parents, have entered into partnership, are not bound to pay the tithe of cattle while they are liable to the Kalbon, but whilst they are liable to the payment of cattle-tithe they are not subject to the Kalbon. While the right of sale is vested in the father [who may during the minority of his daughter sell her as a handmaid] no fine can be imposed, and when damages can be legally claimed the right of sale ceases. Whilst the right of refusal is in force Chalitzah does not take place, and when that ceremony is performed the right of refusal is no longer applicable. When the cornet is sounded no Habdallah is said, and when that is said the cornet is not sounded. When a festival happens on the eve of the Sabbath the cornet is sounded, but the Habdallah is not said. If on the day after the Sabbath, it is said, but the cornet is not sounded. What is the form of the [prayer] Habdallah? [Blessed art thou, &c.] \"who makest a distinction between holy and holy;\" but according to R. Dosa, \"who makest a distinction between the greater and minor degrees of holiness.\""],["When one of the pipes has been cut throLine truncated

mesorah/works/mishnah_chullin/he.json

@@ -0,0 +1 @@
+{"categories":["Mishnah","Seder Kodashim"],"heTitle":"משנה חולין","language":"he","license":"PD","sectionNames":["Chapter","Mishnah"],"text":[["<small>א</small>\nהַכֹּל שׁוֹחֲטִין, וּשְׁחִיטָתָן כְּשֵׁרָה, \nחוּץ מֵחֵרֵשׁ, שׁוֹטֶה וְקָטָן, \nשֶׁמֵּא יְקַלְקְלוּ בִשְׁחִיטָתָן.  \nוְכֻלָּם שֶׁשָּׁחֲטוּ וַאֲחֵרִים רוֹאִים אוֹתָן, \nשְׁחִיטָתָן כְּשֵׁרָה.  \nשְׁחִיטַת נָכְרִי נְבֵלָה, וּמְטַמָּא בַמַּשָּׂא.  \nהַשּׁוֹחֵט בַּלַּיְלָה, וְכֵן הַסּוֹמֵא שֶׁשָּׁחַט, \nשְׁחִיטָתוֹ כְשֵׁרָה.  \nהַשּׁוֹחֵט בַּשַּׁבָּת, וּבְיוֹם הַכִּפּוּרִים, \nאַף עַל פִּי שֶׁהוּא מִתְחַיֵּב בְּנַפְשׁוֹ, \nשְׁחִיטָתוֹ כְשֵׁרָה. \n","<small>ב</small>\nהַשּׁוֹחֵט בְּמַגַּל יָד, וּבַצּוּר, וּבַקָָּנֶה, \nשְׁחִיטָתוֹ כְשֵׁרָה.  \nהַכֹּל שׁוֹחֲטִין, וּלְעוֹלָם שׁוֹחֲטִין, \nוּבַכֹּל שׁוֹחֲטִין, חוּץ מִמַּגַּל קָצִיר, \nוְהַמְּגֵרָה, וְהַשִּׁנַּיִם, וְהַצִּפֹּרֶן, \nמִפְּנֵי שֶׁהֵן חוֹנְקִין.  \nהַשּׁוֹחֵט בְּמַגַּל קָצִיר כְּדֶרֶךְ הוֹלָכָתָהּ, \nבֵּית שַׁמַּי פּוֹסְלִין, \nוּבֵית הֶלֵּל מַכְשִׁירִין.  \nוְאִם הֶחֱלִיקוּ שִׁנֶּיהָ, \nהֲרֵי זוֹ כִסְכִין. \n","<small>ג</small>\nהַשּׁוֹחֵט מִתּוֹךְ הַטַּבַּעַת, \nוְשִׁיֵּר בָּהּ מְלֹא הַחוּט עַל פְּנֵי כֻלָּהּ, \nשְׁחִיטָתוֹ כְשֵׁרָה.  \nרְבִּי יוֹסֵה בִרְבִּי יְהוּדָה אוֹמֵר: \nמְלֹא הַחוּט עַל פְּנֵי רֻבָּהּ. \n","<small>ד</small>\nהַשּׁוֹחֵט מִן הַצְּדָדִין, שְׁחִיטָתוֹ כְשֵׁרָה.  \nהַמּוֹלֵק מִן הַצְּדָדִין, מְלִיקָתוֹ פְסוּלָה.  \nהַשּׁוֹחֵט מִן הָעֹרֶף, שְׁחִיטָתוֹ פְסוּלָה.  \nהַמּוֹלֵק מִן הָעֹרֶף, מְלִיקָתוֹ כְשֵׁרָה.  \nהַשּׁוֹחֵט מִן הַצַּוָּאר, שְׁחִיטָתוֹ כְשֵׁרָה.  \nהַמּוֹלֵק מִן הַצַּוָּאר, מְלִיקָתוֹ פְסוּלָה; \nשֶׁכָּל הָעֹרֶף כָּשֵׁר לִמְלִיקָה, \nוְכָל הַצַּוָּאר כָּשֵׁר לִשְׁחִיטָה.  \n<small>ה</small>\nנִמְצָא הַכָּשֵׁר בִּשְׁחִיטָה, פָּסוּל בִּמְלִיקָה; \nהַכָּשֵׁר בִּמְלִיקָה, פָּסוּל בִּשְׁחִיטָה. \n","הַכָּשֵׁר בַּתּוֹרִין, פָּסוּל בִּבְנֵי יוֹנָה; \nהַכָּשֵׁר בִּבְנֵי יוֹנָה, פָּסוּל בַּתּוֹרִין.  \nתְּחִלַּת הַצֵּהוּב, בָּזֶה וּבָזֶה פָסוּל. \n","<small>ז</small>\nהַכָּשֵׁר בַּפָּרָה, פָּסוּל בָּעֲגָלָה; \nהַכָּשֵׁר בָּעֲגָלָה, פָּסוּל בַּפָּרָה.  \nהַכָּשֵׁר בַּכֹּהֲנִים, פָּסוּל בַּלְוִיִּם; \nהַכָּשֵׁר בַּלְוִיִּם, פָּסוּל בַּכֹּהֲנִים.  \nהַטָּהוֹר בִּכְלִי חֶרֶשׂ, טָמֵא בְכָל הַכֵּלִים; \nהַטָּהוֹר בְּכָל הַכֵּלִים, טָמֵא בִכְלִי חֶרֶשׂ.  \nהַטָּהוֹר בִּכְלִי עֵץ, טָמֵא בִּכְלֵי מַתְּכוֹת; \nהַטָּהוֹר בִּכְלֵי מַתְּכוֹת, טָמֵא בִכְלִי עֵץ.  \nהַחַיָּב בַּשְּׁקֵדִים הַמָּרִים, פָּטוּר בַּמְּתוּקִים; \nהַחַיָּב בַּמְּתוּקִים, פָּטוּר בַּמָּרִים. \n","<small>ח</small>\nהַתָּמָד, \nעַד שֶׁלֹּא הֶחְמִיץ, אֵינוּ נִלְקָח בְּכֶסֶף מַעֲשֵׂר, \nמִשֶּׁהֶחְמִיץ, נִלְקָח בְּכֶסֶף מַעֲשֵׂר. \nהָאַחִים הַשּׁוּתָפִים שֶׁחַיָּבִין בַּקָּלְבּוֹן, \nפְּטוּרִין מִמַּעְשַׂר בְּהֵמָה, \nוְשֶׁחַיָּבִין בְּמַעְשַׂר בְּהֵמָה, \nפְּטוּרִין מִן הַקָּלְבּוֹן.  \nכָּל מָקוֹם שֶׁיֵּשׁ קְנָס, אֵין מֶכֶר, \nוְכָל מָקוֹם שֶׁיֵּשׁ מֶכֶר, אֵין קְנָס.  \nכָּל מָקוֹם שֶׁיֵּשׁ מֵאוּן, אֵין חֲלִיצָה, \nוְכָל מָקוֹם שֶׁיֵּשׁLine truncated