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_sanhedrin/en.json

@@ -0,0 +1 @@
+{"categories":["Mishnah","Seder Nezikin"],"heTitle":"משנה סנהדרין","language":"en","license":"CC0","sectionNames":["Chapter","Mishnah"],"text":[[],[],[],["Cross-examination of [witnesses] [occurs] in both monetary cases and capital cases, as it says, (Leviticus 24:22) \"You shall have one [i.e. the same] law.\" What is the difference between monetary cases and capital cases? Monetary cases [are tried] by three [judges], whereas capital cases by twenty-three. Monetary cases commence either [with arguments] to acquit or to render liable; whereas capital cases commence [with arguments] to acquit, but do not commence [with arguments] to convict. Monetary cases are decided by [a majority of] one, whether to acquit or to render liable; whereas capital cases are decided by [a majority of] one to acquit, but by [a majority of] two to convict. [In] monetary cases, [the verdict] may be reversed, whether to acquit or to render liable; whereas [in] capital cases, [the verdict] may be reversed to acquit, but may not be reversed to convict. [In] monetary cases, all may offer arguments to acquit or to render liable; [whereas in] capital cases, all may offer arguments to acquit, but not all may offer arguments to convict. [In] monetary cases, one who has offered an argument to render liable may [subsequently] offer an argument to acquit, and one who has offered an argument to acquit may [subsequently] offer an argument to render liable; whereas in capital cases, one who has offered an argument to convict may [subsequently] offer an argument to acquit, but one who has offered an argument to acquit may not retract [and subsequently] offer an argument to convict.  Monetary cases are tried in the day and may be completed at night; whereas capital cases are tried in the day and must be completed during the day. Monetary cases are completed on the same day [as they were started], whether to acquit or to render liable; whereas capital cases may be completed on the same day [as they were started] [if the verdict is] to acquit, but [must be completed] on the next day [if the verdict is] to convict. Therefore, [cases] are not tried on the eve of the Sabbath nor on the eve of a festival.","Cases of impurity and purity begin [with arguments] from the greatest [judge]; [whereas] capital cases begin with [with arguments] from [the judges seated] on the side. Everyone is acceptable [i.e. qualified] to judge monetary cases, whereas not everyone is acceptable [i.e. qualified] to judge capital cases. Rather, [only] priests, Levites, and [ordinary] Jews whose daughters may marry into the priesthood [are qualified to judge].","The Sanhedrin was [organized in the shape of a] semi-circular granary, so that every [judge] could see one another. Two court scribes stand before them, one on the right and one on the left, and they write the words of [judges arguing to] acquit and the words of [judges arguing to] convict. Rabbi Yehudah says, [there were] three; one writing the words of the [judges arguing to] acquit, one writing the words of the [judges arguing to] convict, and the third writing the words of [both] [the judges arguing to] acquit and words of the [judges arguing to] convict.","And three rows of students sit before them, each recognizing his [proper] place. [When] they need to appoint [a new judge], they appoint [a student] from the first [row]. One [student] from the second [row] comes [i.e. moves up] to the first, and one [student] from the third [row] comes [i.e. moves up] to the second; and they select one more [student] from the community and seat him in the third [row]. He would not sit in the place of the original [student, whom he had replaced], but rather sits in the place appropriate for him.","How do they instill fear [into the witnesses] in capital cases? They would bring them in and instill fear in them, [saying:] Lest you [offer testimony that includes] inductive inference, rumor, [information heard] from another witness, [or claim,] 'we heard [this] from a trustworthy individual,' or lest you did not know that we will interrogate you with cross-examination; you should know that capital cases are unlike monetary cases. [In] monetary cases, an individual  pays money and attains atonement. [However, in] capital cases, [the accused's] blood and the blood of his [potential] offspring until eternity are dependent on [the case's outcome]. For thus do we find with respect to Cain, who killed his brother, as it says, (Genesis 4:10) \"the bloods of your brother call out\"; it does not say \"the blood of your brother,\" but rather \"the bloods of your brother\"- his blood and the blood of his [potential] offspring. Another explanation [of the plural form]: \"the bloods of your brother\"- for his blood was splattered cast upon the trees and rocks. It was for this reason that man was created unique, to teach you that anyone who destroys one life from the Jewish people is considered by Scripture to have destroyed an entire Line truncated

mesorah/works/mishnah_sanhedrin/he.json

@@ -0,0 +1 @@
+{"categories":["Mishnah","Seder Nezikin"],"heTitle":"משנה סנהדרין","language":"he","license":"PD","sectionNames":["Chapter","Mishnah"],"text":[["<small>א</small>\nדִּינֵי מָמוֹנוֹת, בִּשְׁלֹשָׁה.  \nגְּזֵלוֹת וַחֲבָלוֹת, בִּשְׁלֹשָׁה.  \nנֶזֶק וַחֲצִי נֶזֶק, \nתַּשְׁלוּמֵי כֶפֶל וְתַשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה,  \nהָאוֹנֵס וְהַמְפַתֶּה וְהַמּוֹצִיא שֵׁם רַע, \nבִּשְׁלֹשָׁה.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nוַחֲכָמִים אוֹמְרִים: \nהַמּוֹצִיא שֵׁם רַע, בְּעֶשְׂרִים וּשְׁלֹשָׁה, \nשֶׁיֶּשׁ בּוֹ דִינֵי נְפָשׁוֹת. \n","<small>ב</small>\nמַכּוֹת, בִּשְׁלֹשָׁה.  \nעִבּוּר הַחֹדֶשׁ, בִּשְׁלֹשָׁה.  \nעִבּוּר הַשָּׁנָה בִשְׁלֹשָׁה.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: \nבִּשְׁלֹשָׁה מַתְחִילִים, \nוּבַחֲמִשָּׁה נוֹשְׂאִין וְנוֹתְנִין, \nוְגוֹמְרִין בְּשִׁבְעָה. \nוְאִם גָּמַר בִּשְׁלֹשָׁה, מְעֻבֶּרֶת. \n","<small>ג</small>\nסְמִיכַת הַזְּקֵנִים וַעֲרִיפַת הָעֲגָלָה בִשְׁלֹשָׁה.  \nדִּבְרֵי רְבִּי שִׁמְעוֹן.  \nרְבִּי יְהוּדָה אוֹמֵר: \nבַּחֲמִשָּׁה.  \nחֲלִיצָה וּמֵאוּנִים, בִּשְׁלֹשָׁה.  \nנֶטַע רְבָעִי, וּמַעֲשֵׂר שֵׁנִי שֶׁאֵין דָּמָיו יְדוּעִין, \nבִּשְׁלֹשָׁה.  \nוְהַהֶקְדֵּשׁוֹת, בִּשְׁלֹשָׁה.  \nוְהָעֲרָכִים וְהַמִּטַּלְטְלִין, בִּשְׁלֹשָׁה. \nרְבִּי יְהוּדָה אוֹמֵר: \nוְאֶחָד מֵהֶן כֹּהֵן.  \nוּבַקַּרְקָעוֹת, \nתִּשְׁעָה וְכֹהֵן, וְאָדָן כַּיּוֹצֵא בָהֶן. \n","<small>ד</small>\nדִּינֵי נְפָשׁוֹת, בְּעֶשְׂרִים וּשְׁלֹשָׁה.  \nהָרוֹבֵעַ וְהַנִּרְבָּע בְּעֶשְׂרִים וּשְׁלֹשָׁה, שֶׁנֶּאֱמַר: (ויקרא כ,טז) \n\"וְהָרַגְתָּ אֶת הָאִשָּׁה וְאֶת הַבְּהֵמָה\", \nוְאוֹמֵר: (ויקרא כ,טו) \n\"וְאֶת הַבְּהֵמָה תַּהֲרֹגוּ\".  \nשׁוֹר נִסְקָל בְּעֶשְׂרִים וּשְׁלֹשָׁה, שֶׁנֶּאֱמַר: (שמות כא,כט) \n\"הַשּׁוֹר יִסָּקֵל וְגַם בְּעָלָיו יוּמָת\", \nכְּמִיתַת הַבְּעָלִים, כָּךְ מִיתַת הַשּׁוֹר.  \nהָאֲרִי וְהַדֹּב וְהַנָּמֵר וְהַפַּרְדְּלֵס וְהַנָּחָשׁ, \nמִיתָתָן בְּעֶשְׂרִין וּשְׁלֹשָׁה.  \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nכָּל הַקּוֹדֵם לְהָרְגָן, זָכָה.  \nרְבִּי עֲקִיבָה אוֹמֵר: \nמִיתָתָן בְּעֶשְׂרִין וּשְׁלֹשָׁה. \n","<small>ה</small>\nאֵין דָּנִים לֹא אֶת הַשֵּׁבֶט, \nוְלֹא אֶת נְבִיא הַשֶּׁקֶר, \nוְלֹא אֶת כֹּהֵן גָּדוֹל, \nאֶלָּא בְּבֵית דִּין שֶׁלְּשִׁבְעִים וְאֶחָד.  \nוְאֵין מוֹצִיאִין לְמִלְחֶמֶת הָרְשׁוּת, \nאֶלָּא עַל פִּי בֵית דִּין שֶׁלְּשִׁבְעִים וְאֶחָד.  \nאֵין מוֹסִיפִין עַל הָעִיר וְעַל הָעֲזָרוֹת, \nאֶלָּא עַל פִּי בֵית דִּין שֶׁלְּשִׁבְעִים וְאֶחָד.  \nוְאֵין עוֹשִׂין סֶנְהֶדְרִיּוֹת לִשְׁבָטִין, \nאֶלָּא בְּבֵית דִּין שֶׁלְּשִׁבְעִים וְאֶחָד.  \nוְאֵין עוֹשִׂין עִיר הַנִּדַּחַת, \nאֶלָּא בְּבֵית דִּין שֶׁלְּשִׁבְעִים וְאֶחָד.  \nאֵין עִיר נִדַּחַת בִּסְפָר, \nוְלֹא שָׁלוֹשׁ עִיר נִדַּחַת, \nאֲבָל עוֹשִׂין אַחַת אוֹ שְׁתַּיִם. \n","<small>ו</small>\nסַנְהֶדְרִין גְּדוֹלָה הָיְתָה שֶׁלְּשִׁבְעִין וְאֶחָד, \nקְטַנָּה שֶׁלְּעֶשְׂרִים וּשְׁלֹשָׁה.  \nמְנַיִן לִגְדוֹלָה שֶׁהִיא שֶׁלְּשִׁבְעִין וְאֶחָד? \nשֶׁנֶּאֱמַר: (במדבר יא,טז) \n\"אֶסְפָה לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל\", \nוּמֹשֶׂה עַל גַּבֵּיהֶם,Line truncated