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_negaim/en.json

@@ -0,0 +1 @@
+{"categories":["Mishnah","Seder Tahorot"],"heTitle":"משנה נגעים","language":"en","license":"CC0","sectionNames":["Chapter","Mishnah"],"text":[["The appearances of <i>Negaim</i> [diseased patches on skin, clothes, or houses that create impurity] are two which are four: <i>Baheret</i> is bright [white] like snow, its subsidiary is like the lime of the Temple. <i>Se'et</i> is like the membrane of an egg, its subsidiary is like white wool; the words of Rabbi Meir. The Sages say, <i>Se'et</i> is like white wool, its subsidiary is like the membrane of an egg.","The <i>Patukh</i> [red-tinge] in the snow [white patch] is like wine poured into snow. The <i>Patukh</i> in the lime [patch] is like blood poured into milk. These are the words of Rabbi Yishmael. Rabbi Akiva says: The ruddiness of this [one] and that [one] is like wine poured into water, except that of the snow [patch] is brighter and that of the lime is duller than it. ","These four appearances [of <i>Negaim</i>] combine, one with the other, to exempt [one from impurity], to decide [that one is impure], or to quarantine [one of uncertain status]. [They combine] to quarantine that which remains [unchanged] at the end of the first week [from reporting the <i>Nega</i>]. [They combine] to exempt that which remains [unchanged] at the end of the second week. [They combine] to decide that which develops healthy skin [in the area of the <i>Nega</i>] or white hair, [whether] initially, at the end of the first week, at the end of the second week, [or] after the exemption. [They combine] to decide that which develops spreading, [whether] at the end of the first week, at the end of the second week, [or] after the exemption. [They combine] to decide that which turns completely white, [coming] from [the state of] exemption. [They combine] to exempt one who turns completely white, [coming] from [the state of] the decision [that he was impure] or from quarantine. These are the appearances of <i>Negaim</i> which all <i>Negaim</i> are based upon. ","Rabbi Chanania the vice of the priests says: The appearances of <i>Negaim</i> are sixteen. Rabbi Dosa ben Harkinas says: The appearances of <i>Negaim</i> are thirty-six. Akavia ben Mahalalel says: seventy-two. Rabbi Chanania the vice of the priests says: One may not examine the <i>Negaim</i> initially after Shabbat [in order to diagnose them] because then [the end of] his week [of impurity] will fall on Shabbat. And not on the second day [of the week] because then [the end of] his second week will fall on Shabbat. And not on the third day [of the week] for the case of [the <i>Nega</i> afflicting] houses, because then [the end of] its third week will fall on Shabbat. Rabbi Akiva says: One always examines. If [the end of the week] fell out on Shabbat, they would push off [the examination] until after Shabbat. And this matter has both leniency and stringency.  ","How [is waiting until after Shabbat considered] a leniency? [If] he had in [the <i>Nega</i>] white hair [on Shabbat] and [after Shabbat] the white hair disappeared from it, [or if] if there were white [hairs] and they blackened, [or if there were] one white and one black, and the two of them blackened, [or if the hairs were] long and they were shortened, [or if there were] one long and one short, and the two of them were shortened, [or if] a boil encroached upon the two of them or upon one of them, [or if] a boil surrounded the two of them or one of them, or divided them - [this refers to] a boil, a partly-healed boil, a burn, a partly-healed burn, or a <i>Bohak</i> [very white blemish]. [Other cases of leniency include if the skin] had a healed part and then the healed part went away, [or if the area of the <i>Nega</i>] was square and became circular or stretched, [or if a healed part of skin] was surrounded [by a <i>Nega</i>] and then [the <i>Nega</i>] moved to the side, [or if the healed part of skin] was concentrated and then became scattered, [or if] a boil came and went into [the healed part of the skin], surrounded it, split it, or diminished it - [this refers to] a boil, a partly-healed boil, a burn, a partly-healed burn, or a <i>Bohak</i>. [Other cases of leniency include if the <i>Nega</i>] had an extension and then the extension went away, or if the original [<i>Nega</i>] went away, or it decreased [so that] there was not between this one and that one [i.e. between the original and the extension] an [area of] a bean, [or if a] boil, a partly-healed boil, a burn, a partly-healed burn, or a <i>Bohak</i> separate between the original and its expansion. These are [cases in which waiting until after Shabbat is considered a] leniency.","How [is waiting until after Shabbat considered] a stringency? [If] he did not have in [the <i>Nega</i>] white hair [on Shabbat] and [after Shabbat] white hair grew in it, [or if] there were black [hairs] and they whitened, [or if] one was black and one was white and the two of them whitened, [or if the hairs were] short and Line truncated

mesorah/works/mishnah_negaim/he.json

@@ -0,0 +1 @@
+{"categories":["Mishnah","Seder Tahorot"],"heTitle":"משנה נגעים","language":"he","license":"PD","sectionNames":["Chapter","Mishnah"],"text":[["<small>א</small>\nמַרְאוֹת נְגָעִים שְׁנַיִם שֶׁהֵן אַרְבָּעָה: \nבַּהֶרֶת עַזָּה כַשֶּׁלֶג, \nשְׁנִיָּה לָהּ כְּסִיד הַהֵיכָל. &lt;כַּסִּיד&gt; \nוְהַשְּׂאֵת כִּקְרוּם בֵּיצָה, \nוּשְׁנִיָּה לָהּ כְּצֶמֶר לָבָן. \nדִּבְרֵי רְבִּי מֵאִיר.  \nוַחֲכָמִים אוֹמְרִים: \nהַשְּׂאֵת כְּצֶמֶר לָבָן, \nוּשְׁנִיָּה לָהּ כִּקְרוּם בֵּיצָה. \n","<small>ב</small>\nהַפָּתוֹךְ שֶׁבַּשֶּׁלֶג, כְּיַיִן הַמָּזוּג בְּשֶׁלֶג; \nהַפָּתוֹךְ שֶׁבַּסִּיד, כְּדָם הַמָּזוּג בֶּחָלָב.  \nדִּבְרֵי רְבִּי יִשְׁמָעֵאל.  \nרְבִּי עֲקִיבָה אוֹמֵר: \nאֲדַמְדַּם שֶׁבָּזֶה וְשֶׁבָּזֶה, כְּיַיִן הַמָּזוּג בַּמַּיִם, \nאֶלָּא שֶׁלַּשֶּׁלֶג עַזָּה, וְשֶׁלַּסִּיד דְּהֵה מִמֶּנָּה. \n","<small>ג</small>\nאַרְבָּעָה מַרְאוֹת הָאֵלּוּ מִצְטָרְפִין זֶה עִם זֶה, \nלִפְטוֹר, לְהַחֲלִיט, וּלְהַסְגִּיר.  \nלְהַסְגִּיר אֶת הָעוֹמֵד בְּסוֹף שָׁבוּעַ רִאשׁוֹן,  \nוְלִפְטוֹר אֶת הָעוֹמֵד בְּסוֹף שָׁבוּעַ שֵׁנִי. &lt;לפטור&gt; \nלְהַחֲלִיט אֶת שֶׁנּוֹלַד לוֹ מִחְיָה, אוֹ שֵׂעָר לָבָן, \nכַּתְּחִלָּה, \nבְּסוֹף שָׁבוּעַ רִאשׁוֹן, \nוּבְסוֹף שָׁבוּעַ שֵׁנִי, &lt;בסוף&gt;\nלְאַחַר הַפְּטוּר.  \nלְהַחֲלִיט אֶת שֶׁנּוֹלַד לוֹ פִסָּיוֹן, \nבְּסוֹף שָׁבוּעַ רִאשׁוֹן, \nוּבְסוֹף שָׁבוּעַ שֵׁנִי, &lt;בסוף&gt;\nלְאַחַר הַפְּטוּר.  \nלְהַחֲלִיט אֶת הַהוֹפֵךְ כֻּלּוֹ לָבָן מִתּוֹךְ הַפְּטוּר.  \nלִפְטוֹר אֶת הַהוֹפֵךְ כֻּלּוֹ לָבָן מִתּוֹךְ הַחְלֵט אוֹ מִתּוֹךְ הַסְגֵּר.  \nאֵלּוּ מַרְאוֹת נְגָעִים שֶׁכָּל נְגָעִים תְּלוּיִין בָּהֶן. \n","<small>ד</small>\nרְבִּי דוֹסָה בֶן הַרְכִינָס אוֹמֵר: \nמַרְאוֹת נְגָעִים שְׁלֹשִׁים וְשִׁשָּׁה. &lt;שְׁלֹשָׁה&gt; \nעֲקַבְיָה בֶן מַהֲלַלְאֵל אוֹמֵר: \nשִׁבְעִים וּשְׁנַיִם.  \nרְבִּי חֲנַנְיָה סְגַן הַכֹּהֲנִים אוֹמֵר: \nאֵין רוֹאִין אֶת הַנְּגָעִים כַּתְּחִלָּה לְאַחַר הַשַּׁבָּת, \nשֶׁהַשָּׁבוּעַ שֶׁלּוֹ חָל לִהְיוֹת בַּשַּׁבָּת; \nוְלֹא בַשֵּׁנִי, \nשֶׁהַשָּׁבוּעַ שֵׁנִי שֶׁלּוֹ חָל לִהְיוֹת בַּשַּׁבָּת; \nוְלֹא בַשְּׁלִישִׁי לַבָּתִּים, \nשֶׁהַשָּׁבוּעַ שְׁלִישִׁי שֶׁלּוֹ חָל לִהְיוֹת בַּשַּׁבָּת.  \nרְבִּי עֲקִיבָה אוֹמֵר: \nלְעוֹלָם רוֹאִין אֶת הַנְּגָעִים. \nחָל לִהְיוֹת בְּתוֹךְ הַשַּׁבָּת, \nמַעֲבִירִין לְאַחַר הַשַּׁבָּת. &lt;וּמַעֲבִירִין&gt; \nוְיֵשׁ בַּדָּבָר לְהָקֵל וּלְהַחְמִיר. \n","<small>ה</small>\nכֵּיצַד לְהָקֵל? \nהָיָה בוֹ שֵׂעָר לָבָן, וְהָלַךְ לוֹ שֵׂעָר לָבָן.  \nהָיוּ לְבָנוֹת, וְהִשְׁחִירוּ. \nאַחַת שְׁחוֹרָה וְאַחַת לְבָנָה, וְהִשְׁחִירוּ שְׁתֵּיהֶן.  \nאֲרֻכּוֹת, וְהִקְצִירוּ. \nאַחַת אֲרֻכָּה וְאַחַת קְצָרָה, וְהִקְצִירוּ שְׁתֵּיהֶן.  \nנִסְמַךְ הַשְּׁחִין לִשְׁתֵּיהֶן, אוֹ לְאַחַת מֵהֶן. \nהִקִּיף הַשְּׁחִין אֶת שְׁתֵּיהֶן, אוֹ אֶת אַחַת מֵהֶן, \nאוֹ חֲלָקָן, \nהַשְּׁחִין, וּמִחְיַת הַשְּׁחִין, \nוְהַמִּכְוָה, וּמִחְיַת הַמִּכְוָה, \nוְהַבֹּהַק.  \nהָיְתָה בוֹ מִחְיָה, וְהָלְכָה לָהּ הַמִּחְיָה;  \nהָיְתָה מְרֻבַּעַת, וְנֶעֱשֵׂית עֲגֻלָּה אוֹ אֲרֻכָּה, \nמְבֻצֶּרֶת, וְנֶעֱשֵׂית מִן הַצַּLine truncated