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_keritot/en.json

@@ -0,0 +1 @@
+{"categories":["Mishnah","Seder Kodashim"],"heTitle":"משנה כריתות","language":"en","license":"CC0","sectionNames":["Chapter","Mishnah"],"text":[["[There are] thirty-six acts for which the Torah [prescribes] <i>Karet</i> [excision at the hands of Heaven.  It is a punishment for]: One who has relations with his mother, or with his father's wife, or with his daughter-in-law, or with a man, or with an animal, or a woman who has an animal have relations with her, or one who has relations with a woman and her daughter, or with a married woman, or with his sister, or with his paternal aunt, or with his maternal aunt, or with his wife's sister, or with his brother's wife, or with the wife of his father's brother, or with a <i>Niddah</i> [a woman who has menstruated and is thereby impure]. [Other individuals who are subject to <i>Karet</i> are]: One who blasphemes [curses God], or who worships idols, or who sacrifices his children to <i>Molekh</i> [a type of idolatry wherein one passes his child through fire or between flames],or a necromancer, or one who violates Shabbat, or an impure person who eats consecrated food, one who enters the Temple when impure, or one who eats forbidden fat, or who eats blood, or who eats <i>Notar</i> [a sacrifice that becomes unfit due to being unconsumed past the permitted time], or who eats <i>Piggul</i> [a sacrifice that becomes unfit due to the intention of the officiating priest while offering it, to consume it after its permitted time], or one who slaughters a sacrifice outside [the Temple precincts], or who offers up a sacrifice outside [the Temple precincts], or who eats leavened bread on Pesach, or who eats on Yom Kippur, or who does <i>Melakhah</i> [a constructive activity forbidden on Shabbat and festivals] on Yom Kippur, or one who prepares oil [after the manner of the Temple's anointing oil], or who prepares <i>Ketoret</i> [holy incense offered twice a day on the golden altar inside the Temple], or who anoints [himself] with the anointing oil.  Positive commandments [whose neglect warrants <i>Karet</i> are]: The Passover offering, and circumcision. ","One is liable for <i>Karet</i> for intentionally [performing] these [sins listed in the previous <i>Mishnah</i>], and is obligated to bring a <i>Chattat</i> [an offering brought to expiate sin, if he performs] them unintentionally.  [If one is unsure whether he committed one of] these he brings an <i>Asham Talui</i> [a guilt-offering brought upon possible commission of a sin]. [The latter] is not so [if one] entered the Temple while impure or ate holy food when impure, since he is liable to bring an <i>Oleh veYored</i> [a sliding-scale <i>Chattat</i> offering where the economic status of the individual determines whether he brings an animal, a bird, or flour], these are the words of Rabbi Meir. And the Sages say: The blasphemer [is also exempt from the <i>Chattat</i> and the <i>Asham Talui</i>], as it says (Numbers 15:29): \"You shall have one set of laws for those who act unintentionally\", which excludes the blasphemer who does not perform an act [speech is not considered action].","Some women bring a sacrifice which is eaten; and some women bring a sacrifice which is not eaten; and some do not bring [a sacrifice] at all. The following bring a sacrifice which is eaten: One who miscarries a fetus resembling a kind of animal, a wild beast, or fowl.  These are the words of Rabbi Meir; whereas the Sages say: [No sacrifice is brought] unless the fetus has human form. [A woman] who miscarries a sandal-shaped fetus or a placenta, or a clearly-shaped fetus, or one which emerges in pieces; likewise a maidservant who has miscarried, bring sacrifices which are eaten.","These [women] bring sacrifices which are not eaten.  One who miscarries but doesn't know what form she miscarried; similarly two women who miscarried, [where] one [miscarried] a type that is exempt from [a sacrifice] and one [miscarried] a type that demands [a sacrifice, and the two were mixed up].  Rabbi Yose says: When is this so? When one goes to the east and the other to the west; however if the two remain together, they each bring a sacrifice which is eaten.","These [women] do not bring [sacrifices]: One who miscarries an amnion full of water, blood, or varied material.  One who miscarries the form of a fish, or the form of locusts, or creeping and crawling things, or one who miscarries [within] forty days [of her pregnancy], or who gives birth through Caesarean section. Rabbi Shimon deems liable [a woman] who gives birth through Caesarean section. ","[If] a woman miscarries on the eighty-first night [after giving birth], Beit Shammai exempt her from a sacrifice, [but] Beit Hillel obligate her.  Beit Shammai said to Beit Hillel: How is the eighty-first night different from the eighty-first day; if they are the same with regard to one's purity, should they not be the same with regard to the sacrifice?  Beit Shammai said to them: No, if you argue such whenLine truncated

mesorah/works/mishnah_keritot/he.json

@@ -0,0 +1 @@
+{"categories":["Mishnah","Seder Kodashim"],"heTitle":"משנה כריתות","language":"he","license":"PD","sectionNames":["Chapter","Mishnah"],"text":[["<small>א</small>\nשְׁלֹשִׁים וְשֵׁשׁ כָּרֵתוֹת בַּתּוֹרָה: \nהַבָּא עַל הָאֵם, \nוְעַל אֵשֶׁת הָאָב, \nוְעַל הַכַּלָּה; \nהַבָּא עַל הַזָּכָר, \nוְעַל הַבְּהֵמָה, \nוְהָאִשָּׁה מְבִיאָה אֶת הַבְּהֵמָה; \nהַבָּא עַל אִשָּׁה וּבִתָּהּ, \nוְעַל אֵשֶׁת אִישׁ; \nהַבָּא עַל אֲחוֹתוֹ, \nוְעַל אֲחוֹת אָבִיו, \nוְעַל אֲחוֹת אִמּוֹ, \nוְעַל אֲחוֹת אִשְׁתּוֹ, \nוְעַל אֵשֶׁת אָחִיו, \nוְעַל אֵשֶׁת אֲחִי אָבִיו, \nוְעַל הַנִּדָּה; \nוְהַמְגַדֵּף, \nוְהָעוֹבֵד עֲבוֹדָה זָרָה, \nוְהַנּוֹתֵן מִזַּרְעוֹ לַמּלֶךְ, \nוּבַעַל אוֹב וְיִדְּעוֹנִי; \nוְהַמְחַלֵּל אֶת הַשַּׁבָּת; \nוְטָמֵא שֶׁאָכַל אֶת הַקֹּדֶשׁ, \nוְהַבָּא אֶל הַמִּקְדָּשׁ טָמֵא; \nהָאוֹכֵל חֵלֶב, וְדָם, וְנוֹתָר, וּפִגּוּל; \nוְהַשּׁוֹחֵט וְהַמַּעֲלֶה בַחוּץ; \nוְהָאוֹכֵל חָמֵץ בַּפֶּסַח, \nוְהָאוֹכֵל וְעוֹשֶׂה מְלָאכָה בְיוֹם הַכִּפּוּרִים; \nוְהַמְפַטֵּם אֶת הַשֶּׁמֶן, \nוְהַמְפַטֵּם אֶת הַקְּטֹרֶת, \nוְהַסָּךְ שֶׁמֶן הַמִּשְׁחָה; \nהַפֶּסַח וְהַמִּילָה מִצְווֹת עֲשֵׂה. \n","<small>ב</small>\nעַל אֵלּוּ חַיָּבִים עַל זְדוֹנָם כָּרֵת, \nוְעַל שִׁגְגָתָן חַטָּאת, \nוְעַל לֹא הוֹדַע שֶׁלָּהֶן אָשָׁם תָּלוּי, \nחוּץ מִן הַמְטַמֵּא מִקְדָּשׁ וְקָדָשָׁיו, \nמִפְּנֵי שֶׁהוּא בְעוֹלֶה וְיוֹרֵד.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nוַחֲכָמִים אוֹמְרִים: \nאַף הַמְגַדֵּף, שֶׁנֶּאֱמַר: (במדבר טו,כט) \n\"תּוֹרָה אַחַת יִהְיֶה לָכֶם לָעשֶׂה בִשְׁגָגָה\", \nיָצָא מְגַדֵּף, שֶׁאֵינוּ מַעֲשֶׂה. \n","<small>ג</small>\nיֵשׁ מְבִיאוֹת קָרְבָּן וְנֶאֱכָל, \nמְבִיאוֹת וְאֵינוּ נֶאֱכָל, \nוְיֵשׁ שֶׁאֵינָן מְבִיאוֹת.  \nאֵלּוּ מְבִיאוֹת קָרְבָּן וְנֶאֱכָל: \nהַמַּפֶּלֶת כְּמִין בְּהֵמָה, חַיָּה וָעוֹף.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nוַחֲכָמִים אוֹמְרִים: \nעַד שֶׁיְּהֵא מִצּוּרַת הָאָדָם.  \nהַמַּפֶּלֶת סַנְדָּל, אוֹ שִׁלְיָה וְשָׁפִיר מְרֻקָּם, \nוְהַיּוֹצֵא מְחֻתָּךְ.  \nוְכֵן שִׁפְחָה שֶׁהִפִּילָה, \nמְבִיאָה קָרְבָּן וְנֶאֱכָל. \n","<small>ד</small>\nאֵלּוּ מְבִיאוֹת וְאֵינוּ נֶאֱכָל: \nהַמַּפֶּלֶת, וְאֵין יָדוּעַ מַה הִפִּילָה, \nוְכֵן שְׁתֵּי נָשִׁים שֶׁהִפִּילוּ, \nאַחַת מִמִּין פְּטוּר וְאַחַת מִמִּין חוֹבָה.  \nאָמַר רְבִּי יוֹסֵה: \nאֶמָּתַי? \nבִּזְמַן שֶׁהָלְכוּ זוֹ לַמִּזְרָח וְזוֹ לַמַּעֲרָב.  \nאֲבָל אִם הָיוּ שְׁתֵּיהֶן עוֹמְדוֹת, \nמְבִיאוֹת קָרְבָּן וְנֶאֱכָל. \n","<small>ה</small>\nאֵלּוּ שֶׁאֵינָן מְבִיאוֹת: \nהַמַּפֶּלֶת שָׁפִיר מָלֵא מַיִם, \nמָלֵא דָם, מָלֵא גְנִינִים, \nהַמַּפֶּלֶת כְּמִין דָּגִים וַחֲגָבִים, שְׁקָצִים וּרְמָשִׂים, \nהַמַּפֶּלֶת יוֹם אַרְבָּעִים, \nוְיוֹצֵא דֹפֶן.  \nרְבִּי שִׁמְעוֹן מְחַיֵּב בְּיוֹצֵא דֹפֶן. \n","<small>ו</small>\nהַמַּפֶּלֶת אוֹר לִשְׁמוֹנִים וְאֶחָד, \nבֵּית שַׁמַּי פּוֹטְרִין מִן הַקָּרְבָּן, \nבֵּית הֶלֵּל מְחַיְּבִין.  \nאָמְרוּ בֵית הֶלֵּל לְבֵית שַׁמַּי: \nמַה שָּׁנָה אוֹר לִשְׁמוֹנִים וְאֶחָד מִיּוֹם שְׁמוֹנִים וְאֶחָד? \nאִם שָׁוֶה לוֹ לַטֻּמְאָה, \nלֹא יִשְׁוֶה לּוֹ לַקָּרְבָּן? \nאָמְרוּ לָהֶם בֵּית שַׁמַּי: \nלֹא! אִם Line truncated