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_oktzin/en.json

@@ -0,0 +1 @@
+{"categories":["Mishnah","Seder Tahorot"],"heTitle":"משנה עוקצים","language":"en","license":"CC0","sectionNames":["Chapter","Mishnah"],"text":[["Any part [of a food] that serves as a handle but does not preserve [the food] can be rendered impure, and can render impurity, but cannot be joined together [with the rest of the food to be counted towards the minimal measure required to render impurity]. Something that preserves [the food], even if it does not serve as a handle, can be rendered impure, and renders impurity, and can be joined together [with the rest of the fruit to be counted towards the measure for impurity]. Something that neither preserves [the food] nor serves as a handle cannot be rendered impure, nor can it render impurity.","[The following are considered to be parts of a food that serve to preserve it, and therefore can be joined together with the food to be counted towards the measure for impurity:] the roots of garlic and onions and leeks, when they are damp; their stems, whether they are damp or dry; and [the parts of] their stalks which do not have food opposite them; [and] the roots of lettuce and radish and turnip, according to Rabbi Meir. Rabbi Yehuda says: the large root of a radish can be joined together [with the rest of it to be counted towards the minimal measure to render impurity], but its fibers cannot be joined together [with it, to count towards the measure]. Roots of mint, and of rue, and field vegetables, and garden vegetables which were uprooted to be replanted, and a stalk of a grain, and its husks [are considered to be parts of food that preserve it]. Rabbi Elazar says: even the cobweb-like waste on the roots, all of these can thereby be rendered impure, and render impurity, and can be joined together [with the rest of the food to be countered towards the measure for rendering impurity].","The following [serve as handles for foods and therefore] can be rendered impure, and can render impurity, and cannot be joined together [to count towards the measure for food to render impurity]: the roots of garlic and of onions and of leeks when they are dry; and [the parts of] their stalks which do not have food opposite them; and the [branch which functions as a] handle for a grapevine, [not more than] a handsbreadth on either side; and the [stem which functions as a] handle for a cluster of grapes, which can be any size; and [so too regarding] the tail of a cluster of grapes which was emptied [of grapes]; and the handle of a date palm branch, fourth handbreadths; and a stalk of grain, three handsbreadths; and handles for any crop that is cut [for harvesting], three [handsbreadths]; and regarding those crops which it is not their way to be cut [for harvesting], their handles and their roots may be of any measure; and the fibers of a stalk [of grain]. These things can thereby be rendered impure, and can render impurity, and cannot be joined together [with the food to count towards the measure for impurity].","The following [serve neither to protect foods nor as handles and they therefore] can neither be rendered impure, nor render impurity, nor join together [to count towards the measure for impurity]: the roots of cabbage-stalks, and of beet shoots, and of turnips, [and, regarding all other produce,] those which are regularly cut off [leaving their roots,] but which were uprooted. Rabbi Yose considers them all [susceptible to being rendered] impure, but he considers cabbage-stalks and turnips pure [i.e. insusceptible to being rendered impure].  ","Regarding [parts of foods that serve as] handles for all foods, if one threshed them on the threshing-floor, they are pure [i.e. are no longer considered to be handles, and thus not susceptible to impurity]. Rabbi Yose considers them impure [i.e. susceptible to impurity]. A sprig of a cluster of grapes which was emptied [of grapes] is pure; but if one left a remainer of [even] one grape on it, it is impure. A stem of a date palm which was emptied [of dates] is pure; but if one left a remainder of [even] one date, it is impure. And so too regarding beans, a stem which was emptied is pure; and if one left a remainder of even one bean, it is impure. Rabbi Elazar ben Azaria considers the broad bean to be pure, but he considered [stalks] of [regular] beans to be impure, since one desires its use [i.e. one can use the empty stem in some capacity].","Stems of figs, and of dried figs, and of klusim fruit [i.e. a species of figs, perhaps], and of carobs can be rendered impure, and can render impurity, and can join together [with the food to count towards the measure for impurity]. Rabbi Yose says: even the stem of a gourd. Regarding stems of pears, and of wild pears, and of quinces, and of crab-apples; and a handsbreadth of the stem of a gourd; and a handsbreadth of the stem of the artichoke if it is one handbreadth; and Rabbi Elazar bar Tzaddok says: if they are two handbreadths; all these can be rendered impure, and render impurity, Line truncated

mesorah/works/mishnah_oktzin/he.json

@@ -0,0 +1 @@
+{"categories":["Mishnah","Seder Tahorot"],"heTitle":"משנה עוקצים","language":"he","license":"PD","sectionNames":["Chapter","Mishnah"],"text":[["<small>א</small>\nכָּל שֶׁהוּא יָד וְלֹא שׁוֹמֵר, \nמִטַּמֵּא וּמְטַמֵּא, וְלֹא מִצְטָרֵף.  \nשׁוֹמֵר, \nאַף עַל פִּי שֶׁאֵינוּ יָד, \nמִטַּמֵּא וּמְטַמֵּא, וּמִצְטָרֵף.  \nלֹא שׁוֹמֵר וְלֹא יָד, \nלֹא מִטַּמֵּא וְלֹא מְטַמֵּא. \n","<small>ב</small>\nשָׁרְשֵׁי הַשּׁוּם וְהַבְּצָלִין וְהַקַּפְלוֹטוֹת, \nבִּזְמַן שֶׁהֵן לַחִין, \nוְהַפִּטְּמָה שֶׁלָּהֶן, בֵּין לַחָה, בֵּין יְבֵשָׁה, \nוְהָעַמּוּד שֶׁהוּא מְכֻוָּן כְּנֶגֶד הָאוֹכֵל, \nשָׁרְשֵׁי הַחְזֵרִין וְהַצְּנוֹן וְהַנָּפוֹס. \nדִּבְרֵי רְבִּי מֵאִיר.  \nרְבִּי יְהוּדָה אוֹמֵר: \nשֹׁרֶשׁ צְנוֹן גָּדוֹל מִצְטָרֵף, \nוְהַסִּיב שֶׁלּוֹ אֵינוּ מִצְטָרֵף. \nשָׁרְשֵׁי הַמִּנְתָּה, וְהַפֵּיגָס, \nיַרְקוֹת שָׂדֶה, יַרְקוֹת גִּנָּה שֶׁעֲקָרָן לִשְׁתָלִין, \nוְשִׁזְרָה שֶׁלַּשִּׁבֹּלֶת, וְהַלְּבוּשׁ שֶׁלָּהּ. \nרְבִּי אֶלְעָזָר אוֹמֵר: \nאַף הַסִּיג שֶׁלָּרְצָפִית, \nהֲרֵי אֵלּוּ מִטַּמִּין וּמְטַמִּין וּמִצְטָרְפִין. \n","<small>ג</small>\nאֵלּוּ מִטַּמִּין וּמְטַמִּין וְלֹא מִצְטָרְפִין: \nשָׁרְשֵׁי הַשּׁוּם וְהַבְּצָלִים וְהַקַּפְלוֹטוֹת, \nבִּזְמַן שֶׁהֵן יְבֵשִׁין, \nוְהָעַמּוּד שֶׁאֵינוּ מְכֻוָּן כְּנֶגֶד הָאוֹכֵל, \nוְיַד הַפַּרְכִּיד טֶפַח מִכָּן וְטֶפַח מִכָּן, \nיַד הָאֶשְׁכּוֹל כָּל שֶׁהוּא, \nוְזָנָב שֶׁלָּאֶשְׁכּוֹל שֶׁרֵיקְנָהּ, \nוְיַד מַכְבֵּד שֶׁלִּתְמָרָה אַרְבָּעָה טְפָחִים, \nוְקָנֶה שֶׁלְּשִׁבֹּלֶת שְׁלֹשָׁה טְפָחִים, \nוְיַד כָּל הַנִּקְצָרִין שְׁלֹשָׁה טְפָחִין, \nוְשֶׁאֵינָן דַּרְכָּן לְהִקָּצֵר, \nיְדֵיהֶן וְשָׁרְשֵׁיהֶן כָּל שֶׁהֵן, \nוּמְלָעִין שֶׁלַּשִּׁבֳּלִין, \nהֲרֵי אֵלּוּ מִטַּמִּין וּמְטַמִּין וְלֹא מִצְטָרְפִין.\n","<small>ד</small>\nאֵלּוּ לֹא מִטַּמִּין, וְלֹא מְטַמִּין, וְלֹא מִצְטָרְפִין: \nשָׁרְשֵׁי קָלְסֵי אֶכְרוֹב, \nוְחִלְפוֹת תְּרָדִין, \nוְהַלֶּפֶת בִּזְמַן, \nאֶת שֶׁדַּרְכָּן לְהִגָּזֵז וְנֶעְקָרוּ.  \nרְבִּי יוֹסֵה מְטַמֵּא בְכֻלָּן, \nוּמְטַהֵר בְּשָׁרְשֵׁי קָלְסֵי אֶכְרוֹב וְהַלֶּפֶת. \n","<small>ה</small>\nכָּל יְדוֹת הָאֳכָלִין שֶׁבְּסָסָן בַּגֹּרֶן, טְהוֹרִין.  \nרְבִּי יוֹסֵה מְטַמֵּא.  \nפְּסִיגָה שֶׁלָּאֶשְׁכּוֹל שֶׁרֵקְנָהּ, טְהוֹרָה.  \nשִׁיֵּר בָּהּ גַּרְגֵּר אֶחָד, טְמֵאָה.  \nשַׁרְבִיט שֶׁלִּתְמָרָה שֶׁרֵקְנוֹ, טָהוֹר.  \nשִׁיֵּר בּוֹ תְּמָרָה אַחַת, טָמֵא.  \nוְכֵן בַּקִּטְנִיּוֹת, \nשַׁרְבִיט שֶׁרֵקְנוֹ, טָהוֹר.  \nשִׁיֵּר בּוֹ גַּרְגֵּר אֶחָד, טָמֵא.  \nרְבִּי לְעָזָר בֶּן עֲזַרְיָה מְטַהֵר בְּשֶׁלְּפוּל, \nוּמְטַמֵּא בְשֶׁלַּקִּטְנִיּוֹת, \nמִפְּנֵי שֶׁהוּא רוֹצֶה בְמִשְׁמוּשָׁן. \n","<small>ו</small>\nעָקְצֵי תְאֵנִים וּגְרוֹגְרוֹת וְהַכָּלִיסִין וְהֶחָרוּבִין, \nהֲרֵי אֵלּוּ טְמֵאִין וּמְטַמְּאִין, וּמִצְטָרְפִין.  \nרְבִּי יוֹסֵה אוֹמֵר: \nאַף עֹקֶץ דַּלַּעַת.  \nעָקְצֵי הָאֲגָסִין וְהַקְּרָסְטָרְמְלִין וְהַפָּרִישִׁין וְהָחָזְרָרִין, \nוְעֹקֶץ דַּלַּעַת טֶפַח, \nוְעֹקֶץ קִנָּרֵס טֶפַח, \nרְבִּי לְעָזָר בִּרְבִּי צָדוֹק אוֹמֵר: \nטִפְחַיִם, \nהֲרֵי אֵלּוּ מִטַּמִּיLine truncated