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_gittin/en.json

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+{"categories":["Mishnah","Seder Nashim"],"heTitle":"משנה גיטין","language":"en","license":"Public Domain","sectionNames":["Chapter","Mishnah"],"text":[["One who brings a bill of divorce from overseas must say, \"[This document] was written and signed in my presence.\" Rabban Gamliel says, \"[This statement must be made] even [when it was brought] from Rekem and Cheger.\" Rabbi Elazar says, \"Even from Kefar Luddim to Lydda.\" And the Sages say, \"Only one who brings the bill of divorce from overseas or one who brings it there must say, 'It was written and signed in my  presence.'\" And one who brings [a bill of divorce] from one province to another, in an overseas land must say,  'It was written and signed in my  presence.'\" Rabban Shimon ben Gamliel says, \"Even from [one] district to [another] district.\"","Rabbi Yehudah says, \"From Rekem to the East and Rekem is like the East; from Ashkelon to the South and Ashkelon is like the South; from Acco to the North and Acco is like the North.\" Rabbi Meir says, \"Acco is like Eretz Yisrael with regard to bills of divorce.\"","[With regard to] one who brings a bill of divorce within Eretz Yisrael, he need not say, \"It was written and signed in my presence.\" If there are any objectors [to its validity], [its validity] must be upheld by [confirming the signatures of] its signatories. [With regard to] one who brings a bill of divorce from overseas, and is not able to say,  \"It was written and signed in my presence,\" [its validity] must be upheld by [confirming the signatures of] its signatories.","Both bills of divorce of women and deeds of manumission for slaves, are alike with regard to one who brings them from, or brings them to [a distant land]. And this is one of the ways in which [the laws of] bills of divorce and deeds of manumission are alike.","Any document that bears [the signature of] a Samaritan witness, is invalid, except for bills of divorce and deeds of manumission. It once happened that they brought a bill of divorce to Rabban Gamaliel in Kefar Otnai, and its [signed] witnesses were Samaritans, and he declared it valid. Any document brought to secular courts, even if their signatories are non-Jews, are valid, except for bills of divorce and deeds of manumission. Rabbi Shimon says, \"Even these are valid; [the exceptions] were mentioned only when they were prepared unofficially [i.e., outside of the official court system].","[With regard to] one who says, \"Give this bill of divorce to my wife, or this deed of manumission to my slave,\" if he wants to take both of them back, he may take them back. These are the words of Rabbi Meir. And the Sages say, \"[That this is only allowable] with [regard to] bills of divorce for women, but not with deeds of manumission, because it we may confer an advantage upon a person in his absence, but we may not confer upon him any disadvantage, except in his presence; for, if a person wants not to feed his slave, he may do so, but not to feed his wife, he may not.\" [Rabbi Meir] said to them: \"Does he not disqualify his slave from [eating] <i>terumah</i> [a portion of a crop given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household] just as he disqualifies his wife?\" [The Sages] said to him, \"It is because the slave is his acquisition.\" [With regard to] one who says, \"Give this bill of divorce to my wife, and this deed of manumission to my slave,\" and he dies [before it was delivered], they may not be delivered [to the parties mentioned] after [his] death. [If he said], \"Give a maneh [a specific unit of money] to So and so,\" and he dies, they give [the money even] after [his] death. "],[],["Every bill of divorce which is not written for a particular woman is invalid. How so? If one was passing through the market and he heard the voice of the scribes saying, \"So-and-so divorces So-and-so from Such-and-such a place,\" and he said [to himself], \"That is my name and that is the name of my wife,\" it is invalid to divorce [his wife] with that [bill of divorce]. Moreover, if one wrote [a  bill of divorce] with which to divorce his wife, and he changed his mind, and a fellow townsman found him and said to him, \"My name is the same as your name and my wife's name is the same as your wife's name,\" the bill of divorce is invalid [for the latter] to divorce [his wife] with it. Moreover, if one had two wives,and their names are the same, if he wrote a  bill of divorce to divorce the elder, he may not use it to divorce the younger. Moreover, if one says to a scribe, \"Write a  bill of divorce, so that I may divorce whichever one I desire,\" it is invalid to divorce with it. ","[With regard to] one who writes blank forms of bills of divorce must leave space [for the insertion of the name of] the husband and space [for the name of] the wife, and space for the date. In blank forms of loan contracts one must leave space for [the insertion of] the lender's [nameLine truncated

mesorah/works/mishnah_gittin/he.json

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+{"categories":["Mishnah","Seder Nashim"],"heTitle":"משנה גיטין","language":"he","license":"PD","sectionNames":["Chapter","Mishnah"],"text":[["<small>א</small>\nהַמֵּבִיא גֵּט מִמְּדִינַת הַיָּם, \nצָרִיךְ שֶׁיֹּאמַר: \n\"בְּפָנַי נִכְתַּב וּבְפָנַי נִתְחַתַּם\". \nרַבָּן גַּמְלִיאֵל אוֹמֵר: \nאַף הַמֵּבִיא מֵרְקָם וּמִן הַהֶגֶר.  \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nאֲפִלּוּ מִכְּפַר לוּדִים לְלוֹד.  \nוַחֲכָמִים אוֹמְרִים: \nאֵינוּ צָרִיךְ שֶׁיֹּאמַר: \n\"בְּפָנַי נִכְתַּב וּבְפָנַי נִתְחַתַּם\", \nאֶלָּא הַמֵּבִיא מִמְּדִינַת הַיָּם, וְהַמּוֹלִיךְ. \nוְהַמֵּבִיא מִמְּדִינָה לִמְדִינָה [בִ]מְדִינַת הַיָּם, &lt;הבי\"ת מחוקה&gt;\nצָרִיךְ שֶׁיֹּאמַר: \n\"בְּפָנַי נִכְתַּב וּבְפָנַי נִתְחַתַּם\", \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nאֲפִלּוּ מֵהַגְמוֹנְיָה לְהַגְמוֹנְיָה. \n","<small>ב</small>\nרְבִּי יְהוּדָה אוֹמֵר: \nמֵרְקָם לַמִּזְרָח וּרְקָם כַּמִּזְרָח, \nמֵאַשְׁקְלוֹן לַדָּרוֹם וְאַשְׁקְלוֹן כַּדָּרוֹם, \nמֵעַכּוֹ לַצָּפוֹן וְעַכּוֹ כַצָּפוֹן.  \nרְבִּי מֵאִיר אוֹמֵר: \nעַכּוֹ כְאֶרֶץ יִשְׂרָאֵל לַגִּטִּים. \n","<small>ג</small>\nהַמֵּבִיא גֵּט מֵאֶרֶץ יִשְׂרָאֵל, \nאֵינוּ צָרִיךְ שֶׁיֹּאמַר: \n\"בְּפָנַי נִכְתַּב וּבְפָנַי נִתְחַתַּם\", \nאִם יֵשׁ עָלָיו עוֹרְרִים, \nנִתְקַיַּם בְּחוֹתָמָיו.  \nוְהַמֵּבִיא גֵּט מִמְּדִינַת הַיָּם, \nאֵינוּ יָכוֹל שֶׁיֹּאמַר: \n\"בְּפָנַי נִכְתַּב וּבְפָנַי נִתְחַתַּם\", \nאִם יֵשׁ עָלָיו עֵדִים, \nנִתְקַיַּם בְּחוֹתָמָיו.  \n","<small>ד</small>\nאֶחָד גִּטֵּי נָשִׁים וְאֶחָד שַׁחְרוּרֵי עֲבָדִים, \nשָׁוִים בַּמּוֹלִיךְ וּמֵבִיא.  \nזוֹ אַחַת מִן הַדְּרָכִים \nשֶׁשָּׁווּ גִטֵּי נָשִׁים לְשַׁחְרוּרֵי עֲבָדִים. \n","<small>ה</small>\nכָּל גֵּט שֶׁיֵּשׁ עָלָיו עֵד כּוּתִי, פָּסוּל, \nחוּץ מִגִּטֵּי נָשִׁים וְשַׁחְרוּרֵי עֲבָדִים. \nמַעֲשֶׂה שֶׁהֵבִיאוּ לִפְנֵי רַבָּן גַּמְלִיאֵל לִכְפַר עָתְנִי גֵּט אִשָּׁה, \nוְהָיוּ עֵדָיו עֵדֵי כוּתִים, וְהִכְשִׁיר.  \nכָּל הָאַשְׁטָרוֹת הָעוֹלִים בְּעַרְכָאוֹת שֶׁלַּגּוֹיִם, \nאַף עַל פִּי שֶׁחוֹתְמֵיהֶם גּוֹיִם, כְּשֵׁרִים, \nחוּץ מִגִּטֵּי נָשִׁים וְשַׁחְרוּרֵי עֲבָדִים. \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nכֻּלָּם כְּשֵׁרִים, \nלֹא הָזְכָּרוּ אֶלָּא בִזְמַן שֶׁנֶּעֱשׁוּ לַהֶדְיוֹט. \n","<small>ו</small>\nהָאוֹמֵר: \n\"תֵּן גֵּט זֶה לְאִשְׁתִּי וּשְׁטַר שַׁחְרוּר זֶה לְעַבְדִּי\", \nאִם רָצָה לְהַחְזִיר בִּשְׁנֵיהֶן, יַחְזִיר.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nוַחֲכָמִים אוֹמְרִים: \nבְּגִטֵּי נָשִׁים, אֲבָל לֹא בְשַׁחְרוּרֵי עֲבָדִים, \nלְפִי שֶׁזָּכִים לְאָדָם שֶׁלֹּא בְּפָנָיו, \nוְאֵין חָבִים לוֹ אֶלָּא בְּפָנָיו. \nשֶׁאִם יִרְצֶה שֶׁלֹּא לָזוּן אֶת עַבְדּוֹ, רַשַּׁי, \nוְשֶׁלֹּא לָזוּן אֶת אִשְׁתּוֹ, אֵינוּ רַשַּׁי.  \nאָמַר לָהֶן: \nוַהֲרֵי הוּא פוֹסֵל אֶת עַבְדּוֹ מִן הַתְּרוּמָה, \nכַּשֵּׁם שֶׁהוּא פוֹסֵל אֶת אִשְׁתּוֹ? \nאָמְרוּ לוֹ: \nמִפְּנֵי שֶׁהוּא קִנְיָנוֹ.  \nהָאוֹמֵר: \n\"תְּנוּ גֵט זֶה לְאִשְׁתִּי, &lt;תֵּן&gt;\nוּשְׁטַר שַׁחְרוּר זֶה לְעַבְדִּי!\" \nוּמֵת, \nלֹא יִתְּנוּ לְאַחַר מִיתָה. \n\"תְּנוּ מָנֶה לְאִישׁ פְּלוֹנִי!\" \nוּמֵת, \nיִתְּנוּ לְאַחַר הַמִּיתָה. \n\n\Line truncated