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_meilah/en.json

@@ -0,0 +1 @@
+{"categories":["Mishnah","Seder Kodashim"],"heTitle":"משנה מעילה","language":"en","license":"CC0","sectionNames":["Chapter","Mishnah"],"text":[["[Offerings of]<i> Kodshei kodashim</i> [sacrifices of the highest degree of sanctity, they may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely.]  that were slaughtered in the south [of the Temple Courtyard]  one is liable for  <i> me'ilah</i> [misuse of consecrated property]. If they were slaughtered in the south [side], but their blood was gathered in the north [side]; if they were slaughtered in the north, but their blood was gathered in the south; if they were  slaughtered during the day, and their blood was sprinkled at night; [if they were slaughtered] at night, and their blood was sprinkled during the day; or one slaughtered them [with the intent to eat it] after its [designated] time or outside its [permitted] place,  one is liable for <i> me'ilah</i>.  Rabbi Yehoshua stated a general rule: Any [offering] that had even a brief period of time when it was permitted to the <i>kohanim</i> [priests], one is not liable for <i> me'ilah</i>. [However] anything which did not have a brief period of time when they were  permitted to the <i>kohanim</i>, one is liable for <i> me'ilah</i>. What is it [an example of a sacrifice] that had a brief permitted time  to the <i>kohanim</i>? If it was left past its [permitted] time, or which became impure, or went out [was removed from the Temple Courtyard]. What is it [an example of a sacrifice] that did not have a brief permitted time to the <i>kohanim</i>? If it was slaughtered [with the invalid intent to eat it] beyond its [designated] time or outside its [permitted] place, or an invalid one [<i>kohen</i>] gathered and sprinkled its blood.","The meat of <i> Kodshei kodashim</i> [sacrifices] that was removed [from the Courtyard] before their blood was sprinkled, Rabbi Eliezer says: One is liable for <i> me'ilah</i> but   they are not liable for <i>pigul</i> [a sacrifice that becomes unfit due to the intention to be eaten beyond its time], <i>notar</i> [a sacrifice that was leftover beyond the time of consumption] and <i>tamei</i> [a sacrifice that becomes unfit because it became defiled]. Rabbi Akiva says: One is not liable for <i> me'ilah</i>,  but they are  liable for  <i>pigul</i>, <i>notar</i> and <i>tamei</i>. Rabbi Akiva said: Why in the case when someone sets aside a sin offering and it got lost and he then sets aside another one in its place [and it was slaughtered], and then the first one was found [and was slaughtered], and now they [the blood] of both are in front of us [ready to be sprinkled], is it not so that just as the  [sprinkling] the blood of the first one  exempts its meat [from <i>me'ilah</i>], so too it should exempt the meat of the second one? And if the [sprinkling] of the blood of one exempts the meat of  the other one from  <i> me'ilah</i>, is it not logical [through  fortiori reasoning] that it should exempt its own meat [from <i>me'ilah</i>].","The limbs of  [sacrifices] <i> kodashim kalim</i> [sacrifices of a lesser degree of sanctity, they may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem] that were removed [out of the Courtyard] before the sprinking of the blood, Rabbi Eliezer says, one is not liable for <i> me'ilah</i>  and one is not liable for <i>pigul</i>, <i>notar</i> and <i>tamei</i>. Rabbi Akiva says one is liable for <i> me'ilah</i>  and  is liable for  <i>pigul</i>, <i>notar</i> and <i>tamei</i>.","The of sprinkling the blood of  <i>kodshei kodashim</i> may have  a lenient [affect] and a stringent [affect], but with <i>kodashim kalim</i>, it affects them all stringently. How so? [With respect to] <i>kodshei kodashim</i>, before the sprinkling of the blood, the laws of <i> me'ilah</i> apply to both the limbs [of the animal to be burned on the altar] and the meat; after the sprinkling of the blood, the laws of <i> me'ilah</i> apply to the limbs but the laws of <i> me'ilah</i> do not apply to the meat. With respect to this [limbs] and this [meat], one is liable for <i>pigul</i>, <i>notar</i> and <i>tamei</i>. It is thus evident that the sprinkling of the blood  has a lenient and stringent affect. [But with respect to] <i>kodashim kalim</i> it has only a stringent affect. How so? <i>Kodashim kalim</i>, before the sprinkling of the blood, the laws of <i> me'ilah</i> do not apply neither to the  limbs  nor to the meat. After sprinkling of the blood, the laws of <i> me'ilah</i> apply to the limbs, but the laws of <i> me'ilah</i> do not apply to the meat. With respect to this [limbs] and this [meat],  one is liable for <i>pigul</i>, <i>notar</i> and <i>tamei</i>. It is thus evident, that with respect to <i>kodashim kalim</i>, it has only a stringent effect. "],["[With respect to] the bird sin offering,  one is liable for <i> meilah</i> once theyLine truncated

mesorah/works/mishnah_meilah/he.json

@@ -0,0 +1 @@
+{"categories":["Mishnah","Seder Kodashim"],"heTitle":"משנה מעילה","language":"he","license":"PD","sectionNames":["Chapter","Mishnah"],"text":[["<small>א</small>\nקָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם, \nמוֹעֲלִין בָּהֶן.  \nשְׁחָטָן בַּדָּרוֹם וְקִבֵּל דָּמָן בַּצָּפוֹן, \nבַּצָּפוֹן, וְקִבֵּל דָּמָן בַּדָּרוֹם, \nשָׁחַט בַּיּוֹם וְזָרַק בַּלַּיְלָה, \nבַּלַּיְלָה, וְזָרַק בַּיּוֹם, \nאוֹ שֶׁשְּׁחָטָן חוּץ לִזְמַנָּן וְחוּץ לִמְקוֹמָן, \nמוֹעֲלִין בָּהֶן.  \nכְּלָל אָמַר רְבִּי יְהוֹשֻׁעַ: \nכָּל שֶׁהָיָה לָהּ שָׁעַת הֶתֵּר לַכֹּהֲנִים, \nאֵין מוֹעֲלִין בָּהּ, \nוְכָל שֶׁלֹּא הָיָה לָהּ שָׁעַת הֶתֵּר לַכֹּהֲנִים, \nמוֹעֲלִין בָּהּ.  \nוְאֵי זוֹ הִיא שֶׁהָיָה לָהּ שָׁעַת הֶתֵּר לַכֹּהֲנִים? \nשֶׁלָּנָה, וְשֶׁנִּטַּמָּאת, וְשֶׁיָּצָאת.  \nוְאֵי זוֹ הִיא שֶׁלֹּא הָיָה לָהּ שָׁעַת הֶתֵּר לַכֹּהֲנִים? \nשֶׁנִּשְׁחָטָה חוּץ לִזְמַנָּהּ, \nוְחוּץ לִמְקוֹמָהּ, \nשֶׁקִּבְּלוּ פְסוּלִין, וְזָרְקוּ אֶת דָּמָהּ. \n","<small>ב</small>\nבְּשַׂר קָדְשֵׁי קָדָשִׁין שֶׁיָּצָא לִפְנֵי זְרִיקַת דָּמִים, \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nמוֹעֲלִין בּוֹ, \nוְאֵין חַיָּבִין עָלָיו מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא.  \nרְבִּי עֲקִיבָה אוֹמֵר: \nמוֹעֲלִין בּוֹ, \nאֲבָל חַיָּבִין עָלָיו מִשֵּׁם פִּגּוּל נוֹתָר וְטָמֵא.  \n\n<small>ג</small>\nאָמַר רְבִּי עֲקִיבָה: \nוַהֲרֵי הַמַּפְרִישׁ חַטָּאתוּ, וְאָבָדָה, \nוְהִפְרִישׁ אַחֶרֶת תַּחְתֶּיהָ, \nוְאַחַר נִמְצֵאת הָרִאשׁוֹנָה, \nשְׁתֵּיהֶן עוֹמְדוֹת, \nלֹא כַשֵּׁם שֶׁדָּמָהּ פּוֹטֵר אֶת בְּשָׂרָהּ, \nכָּךְ הוּא פוֹטֵר אֶת בְּשַׂר חֲבֶרְתָּהּ? \nאִם פָּטַר דָּמָהּ אֶת בְּשַׂר חֲבֶרְתָּהּ מִן הַמְּעִילָה, \nדִּין הוּא שֶׁיִּפְטֹר אֶת בְּשָׂרָהּ. \n","<small>ד</small>\nאֱמוּרֵי קָדָשִׁים קַלִּים \nשֶׁיָּצְאוּ לִפְנֵי זְרִיקַת דָּמִים, \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nמוֹעֲלִין בָּהֶן, \nוְחַיָּבִין עֲלֵיהֶן מִשֵּׁם פִּגּוּל, \nנוֹתָר וְטָמֵא, \nרְבִּי עֲקִיבָה אוֹמֵר: \nאֵין מוֹעֲלִין בָּהֶן, \nוְאֵין חַיָּבִין עֲלֵיהֶן \nמִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא. \n","<small>ה</small>\nמַעֲשֵׂה דָמִים בְּקָדְשֵׁי קָדָשִׁים, \nלְהָקֵל וּלְהַחְמִיר, \nוּבְקָדָשִׁים קַלִּים, \nכֻּלּוֹ לְהַחְמִיר.  \nכֵּיצַד? \nקָדְשֵׁי קָדָשִׁים לִפְנֵי זְרִיקַת דָּמִים, \nמוֹעֲלִין בָּאֵמוּרִין וְאֵין מוֹעֲלִין בַּבָּשָׂר; \nעַל זֶה וְעַל זֶה, \nחַיָּבִין מִשֵּׁם פִּגּוּל, נוֹתָר וְטָמֵא. \nקָדָשִׁים קַלִּים, כֻּלּוֹ לְהַחְמִיר.  \nכֵּיצַד? \nקָדָשִׁים קַלִּים לִפְנֵי זְרִיקַת דָּמִים, \nאֵין מוֹעֲלִין לֹא בָאֵמוּרִין וְלֹא בַבָּשָׂר; \nלְאַחַר זְרִיקַת דָּמִין, \nמוֹעֲלִין בָּאֵמוּרִין, \nוְאֵין מוֹעֲלִין בַּבָּשָׂר.  \nעַל זֶה וְעַל זֶה, \nחַיָּבִין מִשֵּׁם פִּגּוּל וְנוֹתָר וְטָמֵא.  \nנִמְצָא מַעֲשֵׂה דָמִים בְּקָדְשֵׁי קָדָשִׁים \nלְהָקֵל וּלְהַחְמִיר.  \nוּבְקָדָשִׁים קַלִּים, \nכֻּלּוֹ לְהַחְמִיר. \n\n\n\n"],["<small>א</small>\nחַטָּאת הָעוֹף, \nמוֹעֲלִין בָּהּ מִשֶּׁהָקְדָּשָׁה.  \nנִמְלָקָה, \nהָכְשָׁרָה לְהִפָּסֵל בִּטְבוּל יוֹם, \nוּבִמְחֻסַּר כִּפּוּרִין, וּבַלִּינָה.  \nמִצָּה דָמָהּ, \nחַיָּבִין עָלֶיהָ מִשֵּׁם פִּגּוּל וְנוֹתָLine truncated