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_menachot/en.json

@@ -0,0 +1 @@
+{"categories":["Mishnah","Seder Kodashim"],"heTitle":"משנה מנחות","language":"en","license":"CC0","sectionNames":["Chapter","Mishnah"],"text":[["All grain offerings from which handfuls were taken not for their own sake are valid, but they do not fulfill the obligation of their owners. [This is true] except for the grain offering of a sinner or the grain offering brought out of jealousy [by the suspected adulteress]. The grain offerings of a sinner and of jealousy from which handfuls were collected not for their own sake, or that were put into a vessel, or that were brought [to the altar], or were burned not for their own sake, or one [action was done] for their own sake and the other not or their own sake, or one [action was done] not for their own sake and one [was done] for their own sake, they are invalid. What [is meant by]  [\"an action done] for their own sake and [one done] not for their own sake?\" For the sake of the grain offering of the sinner and for the sake of the voluntary grain offering. [And what is meant by \"an action done] not for their own sake and [one done] for their own sake\"? With the intent of a voluntary grain offering  and with the intent of a grain offering of a sinner.","The grain offering of a sinner and the grain offerings from which handfuls were taken by a non-priest, by a person in mourning [for a kinsman who has not yet been buried], by a <i>tevul yom</i> [a person who has immersed himself that day to purify himself, but who must wait for night-fall to be fully pure], by a person who lacks [priestly] garments, by a <i>mechusar kippurim</i> [a person who is required to bring an atonement offering before partaking in an offering], by a person with unwashed hands and feet, by an uncircumcised man, by an impure person, by a person who is sitting, or one who is standing on vessels, an animal, or his friend's legs - these [offerings] are invalid. If he took the handful with his left [hand], it [the offering] is invalid. Ben Betera says: he should return it and take the handful again with his right. If he took the handful, and a stone or a chunk of salt or a remnant of frankincense came with it in his hand, it is invalid, because they said: one who takes too much or too little [as] the handful, it is invalid. What is too much? If he took a heaping handful. And too little? If he took the handful with his fingertips. How should he do it? Extend his fingers on his palm [and bring the flour with his three middle fingers into his palm]. ","If he used too much oil or too little  oil or too little  frankincense, it is invalid. One who takes a handful from the grain offering [intending] to eat the remainder [of the offering] outside [the Temple] or an olive’s bulk outside; Or to burn the handful or an olive’s bulk of the fistful outside; or  to burn its frankincense outside, it is invalid, but it does not entail <i>karet</i> [divinely imposed punishment consisting of death at an early age without progeny]. [One who takes a handful from the grain offering intending] to eat the remainder the next day or an olive’s bulk the next day; or  to burn the fistful the next day or an olive’s bulk of the handful  the next day; or to burn its frankincense the next day,  It is <i>piggul</i> [a sacrifice that becomes unfit due to the intention of the officiating priest to consume it outside of its permitted time], and they would be liable for <i>karet</i> [divinely imposed punishment consisting of death at an early age without progeny].   This is the general rule: anyone who takes the fistful, or puts it into a vessel, or carries it to the altar, or burns it, [intending] to eat [the amount] which is normally eaten, or to burn [the amount] which is normally burned: outside its prescribed place [the Temple courtyard], [the minhah] is invalid, but it does not result in <i>karet</i>; after its designated time, it is <i>piggul</i> [a sacrifice unfit due to the intention to consume it outside of its permitted time] and it results in <i>karet</i>, provided that the [portion which] permits is offered as required. How is the [portion which] permits offered as required\"?  If one took the handful in silence [i.e., without express intention], and put it in a vessel and carried it, and burned it, [intending to eat it] after its designated time;  Or if one took the handful [intending to eat the grain-offering] after its designated time, and put it in a vessel, and carried it and burned it in silence, or if one took the handful and put it in a vessel, carried it out, and burned it [intending to eat the grain-offering] after its designated time. This is offering the [portion which] permits as is required.  ","How is the [portion which] permits not offered as is required?  If one took the handful [intending to eat it] outside the designated place, [and] put it in a vessel, carried it to the altar, and burned it [with the intention of eating it] after its designated time;  Or if one took the handfulLine truncated

mesorah/works/mishnah_menachot/he.json

@@ -0,0 +1 @@
+{"categories":["Mishnah","Seder Kodashim"],"heTitle":"משנה מנחות","language":"he","license":"PD","sectionNames":["Chapter","Mishnah"],"text":[["<small>א</small>\nכָּל הַמְּנָחוֹת שֶׁנִּקְמָצוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרוֹת, \nאֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִין מִשֵּׁם חוֹבָה, \nחוּץ מִמִּנְחַת חוֹטֵא וּמִנְחַת קְנָאוֹת.  \nמִנְחַת חוֹטֵא, מִנְחַת קְנָאוֹת שֶׁקְּמָצָן שֶׁלֹּא לִשְׁמָן, \nנָתַן בַּכֶּלִי, וְהִלֵּךְ, וְהִקְטִיר שֶׁלֹּא לִשְׁמָן, \nאוֹ לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, \nאוֹ שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, פְּסוּלוֹת.  \nכֵּיצַד לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן? \nלְשֵׁם מִנְחַת חוֹטֵא וּלְשֵׁם מִנְחַת נְדָבָה.  \nשֶׁלֹּא לִשְׁמָן וְלִשְׁמָן? \nלְשֵׁם מִנְחַת נְדָבָה וּלְשֵׁם מִנְחַת חוֹטֵא. \n","<small>ב</small>\nאֶחָד מִנְחַת חוֹטֵא \nוְאֶחָד כָּל הַמְּנָחוֹת שֶׁקְּמָצָן זָר, \nאוֹנֵן, \nטְבוּל יוֹם, \nמְחֻסַּר בְּגָדִים, \nמְחֻסַּר כִּפּוּרִים, \nשֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלַיִם, \nעָרֵל, \nוְטָמֵא, \nיוֹשֵׁב, \nעוֹמֵד עַל גַּבֵּי כֵלִים, \nעַל גַּבֵּי בְהֵמָה, \nעַל גַּבֵּי רַגְלֵי חֲבֵרוֹ, \nפָּסַל.  \nקָמַץ בִּשְׂמֹאל, פָּסַל.  \nבֶּן בְּתִירָה אוֹמֵר: \nיַחְזִיר, וְיַחְזֹר וְיִקְמֹץ בִּימִין.  \nקָמַץ וְעָלָה בְיָדוֹ צְרוֹר, \nאוֹ גַרְגֵּר מֶלַח, \nאוֹ קֹרֶט שֶׁלִּלְבוֹנָה, \nפָּסַל, מִפְּנֵי שֶׁאָמְרוּ: \nהַקֹּמֶץ הַיָּתֵר וְהֶחָסֵר פָּסוּל.  \nוְאֵי זֶה הוּא הַיָּתֵר? \nשֶׁקְּמָצוֹ מְבֹרָץ; \nוְחָסֵר? \nשֶׁקְּמָצוֹ בְרָאשֵׁי אֶצְבְּעוֹתָיו.  \n\n<small>ג</small>\nכֵּיצַד הוּא עוֹשֶׂה? \nפּוֹשֵׁט אֶת אֶצְבְּעוֹתָיו עַל פַּס יָדוֹ. \n","רִבָּה שַׁמְנָהּ, \nוְחִסַּר שַׁמְנָהּ, \nחִסַּר לְבוֹנָתָהּ, \nפְּסוּלָה.  \nהַקּוֹמֵץ אֶת הַמִּנְחָה לֹאכַל שִׁירֶיהָ בַחוּץ, \nאוֹ כַזַּיִת מִשִּׁירֶיהָ בַחוּץ, \nלְהַקְטִיר קֻמְצָהּ בַּחוּץ, \nאוֹ כַזַּיִת מִקֻּמְצָהּ בַּחוּץ, \nאוֹ לְהַקְטִיר לְבוֹנָתָהּ בַּחוּץ, \nפָּסוּל, וְאֵין בּוֹ כָרֵת.  \n\n<small>ד</small>\nלֹאכַל שִׁירֶיהָ לְמָחָר, \nאוֹ כַזַּיִת מִשִּׁירֶיהָ לְמָחָר, \nלְהַקְטִיר קֻמְצָהּ לְמָחָר, \nאוֹ כַזַּיִת קֻמְצָהּ לְמָחָר, \nאוֹ לְהַקְטִיר לְבוֹנָתָהּ לְמָחָר, \nפִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת.  \n\n<small>ה</small>\nזֶה הַכְּלָל: \nכָּל הַקּוֹמֵץ, הַנּוֹתֵן בַּכֶּלִי, וְהַמְהַלֵּךְ \nהַמַּקְטִיר לֹאכַל דָּבָר שֶׁדַּרְכּוֹ לֹאכַל, \nוּלְהַקְטִיר דָּבָר שֶׁדַּרְכּוֹ לְהַקְטִיר, \nחוּץ לִמְקוֹמוֹ, \nפָּסוּל, וְאֵין בּוֹ כָרֵת; \nחוּץ לִזְמַנּוֹ, \nפִּגּוּל, וְחַיָּבִין עָלָיו כָּרֵת, \nוּבִלְבַד שֶׁיִּקְרַב הַמַּתִּיר כְּמִצְוָתוֹ.  \n\n[ו] &lt;ד&gt;\nכֵּיצַד קָרַב הַמַּתִּיר כְּמִצְוָתוֹ? \nקָמַץ בִּשְׁתִיקָה, \nנָתַן בַּכֶּלִי וְהִלֵּךְ וְהִקְטִיר בִּשְׁתִיקָה; \nאוֹ שֶׁקָּמַץ, נָתַן בַּכֶּלִי, וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנּוֹ, \nזֶה הוּא שֶׁקָּרַב הַמַּתִּיר כְּמִצְוָתוֹ. \n","[ז] &lt;ה&gt;\nכֵּיצַד לֹא קָרַב הַמַּתִּיר כְּמִצְוָתוֹ? \nקָמַץ חוּץ לִמְקוֹמוֹ, \nנָתַן בַּכֶּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִזְמַנּוֹ; \nאוֹ שֶׁקָּמַץ חוּץ לִזְמַנּוֹ, \nנָתַן בַּכֶּלִי וְהִלֵּךְ וְהִקְטִיר חוּץ לִמְקוֹמוֹ; \nאוֹ שֶׁקָּמַץ, נָתַן בַּכֶּלִי, וְהִלֵּךְ וְהִקְטִיר חוּץ לִמְקוֹמוֹ.  \nמִנLine truncated