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_makhshirin/en.json

@@ -0,0 +1 @@
+{"categories":["Mishnah","Seder Tahorot"],"heTitle":"משנה מכשירין","language":"en","license":"CC0","sectionNames":["Chapter","Mishnah"],"text":[["Any liquid which is desirable at the start achieves <i>BeKhi Yutan</i> [a state where liquid put upon food makes it susceptible to impurity] even if it is not desirable at the end; similarly [<i>BeKhi Yutan</i> is achieved if the liquid] is desirable at the end even if it is not desirable at the start.  Impure liquids transfer impurity [whether their presence] is desirable or is not desirable.","[If] one shakes a tree in order to detach food from it, or to dislodge an impure object, that does not achieve <i>BeKhi Yutan</i>.  [If one acts] to detach liquids, Beit Shammai say: What emerges from it and what [remains] in it [which subsequently falls] achieve <i>BeKhi Yutan</i>. Beit Hillel say: What emerges from it achieves <i>BeKhi Yutan</i>, but what [remains] in it does not achieve <i>BeKhi Yutan</i>, because he intends that all [the water] should emerge from it [the tree]. ","[If] one shakes a tree and it falls on its neighbor [another tree] or if one shakes its branch and it falls on its neighbor, and beneath them are seeds or vegetables that are [still] attached to the ground, Beit Shammai say: This achieves <i>BeKhi Yutan</i>, but Beit Hillel say: This does not achieve <i>BeKhi Yutan</i>. Rabbi Yehoshua said in the name of Abba Yose Choli Kafri, a man from  Tiv'on: Marvel at yourself if there is, according to the Torah, any impure liquid [that is, that makes food susceptible to impurity] unless he [the owner] intends to place it [on the food], as it states, \"And if water be placed over a seed\" (Vayikra 11:38).  ","[If] one shakes a bundle of vegetables and [water on it] dripped down from the top side [stalk] to the bottom [stalk], Beit Shammai say: This achieves <i>BeKhi Yutan</i>, but Beit Hillel say: This does not achieve <i>BeKhi Yutan</i>. Beit Hillel said to Beit Shammai: But if one shakes a stalk do we care if [water] drips from leaf to leaf?  Beit Shammai responded to them: [You are talking about] a single stalk, but a bundle [has] many stalks. Beit Hillel responded to them: [If] one brings up a sack full of fruit [that fell into a river] and puts it on the riverbank, do we care that perhaps [water] will drip down from the top part to the bottom? But if he brings up two [sacks from the river] and places one on top of the other, the bottom one achieves <i>BeKhi Yutan</i>.  But Rabbi Yose says: The bottom [sack remains] pure [that is, not susceptible to impurity].","[If] one squeezes a leek or wrings [water] from his hair with his clothing, Rabbi Yose says: The [water] that emerges achieves <i>BeKhi Yutan</i> but what [remains] in it [that subsequently emerges] does not achieve <i>BeKhi Yutan</i>  because he intends that all [the water] should emerge from it.","[If] one blows on lentils to check if they are good [ready to  cook], Rabbi Shimon says: That [moisture from his breath] does not achieve <i>BeKhi Yutan</i>, but the Sages say: That does achieve <i>BeKhi Yutan</i>. [If] one eats sesame seeds with his finger, [regarding] the moisture on his hand [from his tongue], Rabbi Shimon says: That does not achieve <i>BeKhi Yutan</i>, but the Sages say: That does achieve <i>BeKhi Yutan</i>. [If] one hides his fruit in water because of thieves, that does not achieve <i>BeKhi Yutan</i>. It once happened that the people of Jerusalem hid their cakes of figs in water because of the Sikarii [bandits] and the Sages deemed them pure [that is, not susceptible to impurity]. [If] one places his fruit in the stream of a river to transport them with him, that does not achieve <i>BeKhi Yutan</i>."],["Moisture [on the walls of] houses, cisterns, trenches and caves is pure [it does not make food susceptible to impurity]. A person's sweat is pure. [If] one drank impure water and [then] sweated his sweat is pure. If he went into drawn water and [then] sweated his sweat is impure [makes food susceptible to impurity]. If he dried himself off and then sweated his sweat is pure.","Moisture from an impure bathhouse [that is, the  water in it is impure] is impure.  And [moisture from] a pure [bathhouse] achieves <i>BeKhi Yutan</i> [a state where liquid put upon food makes it susceptible to impurity]. [If] there is a pool in the house and the house [walls] exude moisture because of it, if [the pool] is impure, the moisture of the whole house caused by the pool is impure.","[If a house has] two pools, one that is pure and one that is impure, [and the wall that] exudes moisture is close to the impure one [the moisture] is impure; [if the wall that exudes moisture] is close to the pure one [its moisture] is pure. If it is half and half [they are equidistant to the moisture] it is impure. [If] one mixed impure iron with pure iron [in fashioning a utensil]: If the majority [of it] is from impure [metal] it is impure; and if the majority is from pure [metal] it is pure; [if] itLine truncated

mesorah/works/mishnah_makhshirin/he.json

@@ -0,0 +1 @@
+{"categories":["Mishnah","Seder Tahorot"],"heTitle":"משנה מכשירין","language":"he","license":"PD","sectionNames":["Chapter","Mishnah"],"text":[["<small>א</small>\nכָּל מַשְׁקֶה שֶׁתְּחִלָּתוֹ בְרָצוֹן, &lt;משקים&gt;\nאַף עַל פִּי שֶׁאֵין סוֹפוֹ בְרָצוֹן, \nאוֹ שֶׁסּוֹפוֹ בְרָצוֹן, \nאַף עַל פִּי שֶׁאֵין תְּחִלָּתוֹ בְרָצוֹן, \nהֲרֵי זֶה בְ'כִי יֻתַּן'.  \nמַשְׁקִים טְמֵאִין מְטַמִּין לְרָצוֹן וְשֶׁלֹּא לְרָצוֹן. \n","<small>ב</small>\nהַמַּרְעִיד אֶת הָאִילָן לְהַשִּׁיר מִמֶּנּוּ אֳכָלִין, \nאוֹ אֶת הַטֻּמְאָה, אֵינָן בְּ'כִי יֻתַּן'.  \nלְהַשִּׁיר מִמֶּנּוּ מַשְׁקִין, \nבֵּית שַׁמַּי אוֹמְרִים: \nהַיּוֹצְאִין וְאֶת שֶׁבּוֹ בְּ'כִי יֻתַּן'. \nוּבֵית הֶלֵּל אוֹמְרִים: \nהַיּוֹצְאִין בְּ'כִי יֻתַּן', \nוְאֶת שֶׁבּוֹ אֵינָן בְּ'כִי יֻתַּן', \nמִפְּנֵי שֶׁהוּא מִתְכַּוֵּן שֶׁיֵּצְאוּ מִכֻּלּוֹ. \n","<small>ג</small>\nהַמַּרְעִיד אֶת הָאִילָן וְנָפַל עַל חֲבֵרוֹ, \nאוֹ סֻכָּה וְנָפְלָה עַל חֲבֶרְתָּהּ, \nוְתַחְתֵּיהֶן זְרָעִים אוֹ יְרָקוֹת מְחֻבָּרִין לַקַּרְקַע, \nבֵּית שַׁמַּי אוֹמְרִים: \nבְּ'כִי יֻתַּן'. \nוּבֵית הֶלֵּל אוֹמְרִים: \nאֵינָן בְּ'כִי יֻתַּן'.  \nאָמַר רְבִּי יְהוֹשֻׁעַ, \nמִשֵּׁם אַבָּא יוֹסֵה חֹלִיקוֹפְרִי אִישׁ טִבְּעוֹן: \nתְּמַהּ עַצְמָךְ אִם יֵשׁ מַשְׁקֶה טָמֵא בַתּוֹרָה \nעַד שֶׁיִּתְכַּוֵּן וְיִתֵּן, \nשֶׁנֶּאֱמַר: (ויקרא יא,לח) \n\"וְכִי יֻתַּן מַיִם עַל זֶרַע וְנָפַל מִנִּבְלָתָם\". \n","<small>ד</small>\nהַנּוֹעֵר אֲגֻדָּה שֶׁלַּיָּרָק, \nוְיָרְדוּ מִצַּד הָעֶלְיוֹן לַתַּחְתּוֹן, \nבֵּית שַׁמַּי אוֹמְרִים: \nבְּ'כִי יֻתַּן'.  \nוּבֵית הֶלֵּל אוֹמְרִים: \nאֵינָן בְּ'כִי יֻתַּן'.  \nאָמְרוּ בֵית הֶלֵּל לְבֵית שַׁמַּי: \nוַהֲרֵי הַנּוֹעֵר אֶת הַקֶּלַח, \nחוֹשְׁשִׁין אָנוּ שֶׁמֵּא יָצְאוּ מִן הֶעָלֶה לֶעָלֶה. \nאָמְרוּ לָהֶם בֵּית שַׁמַּי: \nשֶׁהַקֶּלַח אֶחָד, וַאֲגֻדָּה קְלָחִים הַרְבֵּה.  \nאָמְרוּ לָהֶם בֵּית הֶלֵּל: \nהֲרֵי הַמַּעֲלֶה סַק מָלֵא פֵרוֹת וּנְתָנוֹ עַל גַּף הַנָּהָר, \nחוֹשְׁשִׁין אָנוּ שֶׁמֵּא יָרְדוּ מִצַּד הָעֶלְיוֹן לַתַּחְתּוֹן. \nאֲבָל אִם הֶעֱלָה שְׁנַיִם, וּנְתָנָן זֶה עַל גַּב זֶה, \nהַתַּחְתּוֹן בְּ'כִי יֻתַּן'.  \nרְבִּי יוֹסֵה אוֹמֵר: \nהַתַּחְתּוֹן טָהוֹר. \n","<small>ה</small>\nהַמְמַחֵק אֶת הַכְּרֵישָׁה, \nוְהַסּוֹחֵט שְׂעָרוֹ בִכְסוּתוֹ, \nרְבִּי יוֹסֵה אוֹמֵר: \nהַיּוֹצְאִין בְּ'כִי יֻתַּן'; \nוְאֶת שֶׁבּוֹ אֵינָן בְּ'כִי יֻתַּן', \nמִפְּנֵי שֶׁהוּא מִתְכַּוֵּן שֶׁיֵּצְאוּ מִכֻּלּוֹ. \n","<small>ו</small>\nהַנּוֹפֵחַ בָּעֲדָשִׁין לְבָדְקָן אִם יָפוֹת הֵן, \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nאֵינָן בְּ'כִי יֻתַּן'.  \nוַחֲכָמִים אוֹמְרִים: \nבְּ'כִי יֻתַּן'.  \nהָאוֹכֵל שַׁמְשְׁמִין בְּאֶצְבָּעוֹ, \nמַשְׁקִין שֶׁעַל יָדָיו, \n\n<small>ז</small>\nרְבִּי שִׁמְעוֹן אוֹמֵר: \nאֵינָן בְּ'כִי יֻתַּן'. \nוַחֲכָמִים אוֹמְרִים: \nבְּ'כִי יֻתַּן'.  \nהַטּוֹמֵן פֵּרוֹתָיו בַּמַּיִם מִפְּנֵי הַגַּנָּבִים, \nאֵינָן בְּ'כִי יֻתַּן'.  \nמַעֲשֶׂה בְאַנְשֵׁי יְרוּשָׁלַיִם, \nשֶׁטָּמְנוּ אֶת דְּבֵלָתָן בַּמַּיִם מִפְּנֵי הַסִּיקְרִין, \nוְטִהֲרוּ לָהֶן חֲכָמִים.  \nהַנּוֹתֵן אֶת פֵּרוֹתָיו לְשִׁבֹּלֶת הַנָּהָר לַהֲבִיאָן עִמּוֹ, \nאֵLine truncated