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_shevuot/en.json

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+{"categories":["Mishnah","Seder Nezikin"],"heTitle":"משנה שבועות","language":"en","license":"CC0","sectionNames":["Chapter","Mishnah"],"text":[[],["Awareness of impurity is of two [types], which are [really] four; If one became impure and was aware, and then forgot the impurity, but remembered the sanctified [food]; or if one forgot [that the food was] sanctified, but remembered the impurity; or if one forgot this or that, and ate the sanctified [food] and was not aware, and after he ate, was aware, this one [is obligated to] a <i>Oleh veYored</i> [a sliding-scale sin-offering where the economic status of the individual determines whether he brings an animal, a bird, or flour]. If one became impure and was aware, and then forgot the impurity, but remembered the Temple; or if one forgot the Temple, but remembered the impurity; or if one forgot this or that, entered the Temple and was not aware, and after he exited, was aware, one [is obligated to] a <i>oleh veyored</i>.","[This is the case for] the one who enters the temple courtyard and the one who enters the addition to the temple courtyard, for we do not add to the City or to the temple courtyards except  [upon agreement] by the king , by prophet, and by the <i>urim vetumim</i> [scrolls in the High Priest's breastplate], by <i>Sanhedrin</i> [highest court, charged with deciding cases and appeals that had national significance. It was comprised of 71 scholars who had received the full traditional rabbinical ordination, and its decisions fixed Jewish practice for subsequent generations.] of seventy-one [judges], with two thanksgiving offerings, and by song. The court walks [around the area being added] and two thanksgiving offerings after them, and all of Israel after them. The inner [offering] was eaten, and the outer [offering] was burned. And any [addition] that was not made with all of these, the one who enters there, he is not liable.","He who became impure in the temple courtyard and forgot the impurity, but remembered the Temple; or if one forgot the Temple, but remembered the impurity; or if one forgot either one, and prostrated himself or lingered the time it takes to  prostrate, or came [left the temple] to it by the long [route], he is liable, by the shortest [route], he is exempt. This is the positive commandment of the Temple, that they are not liable for.  ","What is the positive commandment regarding a <i>niddah</i> [menstruating woman] that one would be liable for? The one who was having relations with a clean woman, and she said to him, \"I have become unclean,\" and he withdrew immediately, he is liable, because his leaving is as enjoyable for him as is his entering. ","Rabbi Eliezer says: \"The creeping thing,\", \" and it was forgotten by him,\" (Vayikra 5:2-3) regarding forgetting the creeping thing, one is liable, but one is not liable regarding forgetting the Temple. Rabbi Akiva says: \"it being hidden from him that he is unclean\" regarding forgetting the impurity, one is liable, but one is not liable regarding forgetting the Temple. Rabbi Yishma'el says:  \"It is forgotten, it is forgotten\" [is said] two times, to make one liable for forgetting the impurity and for forgetting the Temple."],["Oaths are of two [types], which are [really] four. An oath that [I will] eat or [will] not eat; that I ate or that I did not eat. An oath that [I will not] eat, and eats a minute amount, he is liable, these are the words of Rabbi Akiva. They [the Sages] said to Rabbi Akiva, where do we find that one who eats a minute amount, he is liable, that this one is liable? Rabbi Akiva said to them: And where do we find that he who speaks and brings a sacrifice, that this one who speaks and brings a sacrifice? An oath that [I will] not eat, and he ate and drank, is only liable once, an oath that [I will] not eat and I will not drink, and ate and drank, he is liable twice. ","An oath that [I will] not eat, and eats wheat bread, barley bread, and spelt bread is only liable once. An oath that [I will] not eat wheat bread, barley bread, and spelt bread, and he ate, he is liable for each one.  ","An oath that I will not drink, and he drank many liquids, he is only liable once, an oath that I will not drink wine, oil, and honey, and he drank, he is liable for each one.  ","An oath that [I will] not eat, and ate food that is not fit for consumption, or drank liquids that is not fit for drinking, he is exempt. An oath that [I will] not eat, and ate <i>nevelot</i> [improperly slaughtered animals] or <i>tereifot</i> [mortally wounded animals], <i>shekatsim</i> [unclean animals] or <i>remasim</i> [creeping things], he is liable. Rabbi Shimon exempts. He said, my spouse's benefits are forbidden to me if I ate today, and one ate <i>nevelot</i> or <i>tereifot</i>, <i>shekatsim</i> or <i>remasim</i>, that person's spouse is prohibited. ","[This is the case for] things concerning oneself, or things concerning others, or things that have in them substance, or oLine truncated

mesorah/works/mishnah_shevuot/he.json

@@ -0,0 +1 @@
+{"categories":["Mishnah","Seder Nezikin"],"heTitle":"משנה שבועות","language":"he","license":"PD","sectionNames":["Chapter","Mishnah"],"text":[["<small>א</small>\nשְׁבוּעוֹת, שְׁתַּיִם שֶׁהֵן אַרְבַּע.  \nיְדִיעוֹת הַטֻּמְאָה, שְׁתַּיִם שֶׁהֵן אַרְבַּע.  \nיְצִיאוֹת הַשַּׁבָּת, שְׁתַּיִם שֶׁהֵן אַרְבַּע.  \nמַרְאוֹת נְגָעִים, שְׁנַיִם שֶׁהֵן אַרְבָּעָה. \n","<small>ב</small>\nכָּל שֶׁיֶּשׁ בָּהּ יְדִיעָה בַתְּחִלָּה וִידִיעָה בַסּוֹף וְהֶעְלֵם בִּנְתַּיִם, \nהֲרֵי זֶה בְעוֹלֶה וְיוֹרֵד.  \nיֶשׁ בָּהּ יְדִיעָה בַתְּחִלָּה וְאֵין בָּהּ יְדִיעָה בַסּוֹף, \nשָׂעִיר הַנֶּעֱשָׂה בִפְנִים יוֹם הַכִּפּוּרִים תּוֹלֶה, \nעַד שֶׁתִּוָּדַע לוֹ, וְיָבִיא בְּעוֹלֶה וְיוֹרֵד. \n","<small>ג</small>\nאֵין בָּהּ יְדִיעָה בַתְּחִלָּה, \nאֲבָל יֶשׁ בָּהּ יְדִיעָה בַסּוֹף, \nשָׂעִיר הַנֶּעֱשָׂה בַחוּץ יוֹם הַכִּפּוּרִים מְכַפֵּר, \nשֶׁנֶּאֱמַר: (במדבר כט,יא) \n\"מִלְּבַד חַטַּאת הַכִּפֻּרִים\". \nעַל מַה שֶּׁזֶּה מְכַפֵּר זֶה מְכַפֵּר: \nמַה הַפְּנִימִי, \nאֵינוּ מְכַפֵּר אֶלָּא עַל דָּבָר שֶׁיֶּשׁ בּוֹ יְדִיעָה, \nאַף הַחִיצוֹן, \nלֹא יְכַפֵּר אֶלָּא עַל דָּבָר שֶׁיֶּשׁ בּוֹ יְדִיעָה. &lt;בָּהּ&gt;\n","<small>ד</small>\nוְעַל שֶׁאֵין בָּהּ יְדִיעָה לֹא בַתְּחִלָּה וְלֹא בַסּוֹף, \nשְׂעִירֵי רְגָלִים וּשְׂעִירֵי רָאשֵׁי חֳדָשִׁים מְכַפְּרִים.  \nדִּבְרֵי רְבִּי יְהוּדָה.  \nרְבִּי שִׁמְעוֹן אוֹמֵר: \nשְׂעִירֵי רְגָלִים מְכַפְּרִים, \nאֲבָל לֹא שְׂעִירֵי רָאשֵׁי חֳדָשִׁים.  \nוְעַל מַה שְּׂעִירֵי רָאשֵׁי חֳדָשִׁים מְכַפְּרִים? \nעַל טָהוֹר שֶׁאָכַל טָמֵא.  &lt;טָּהוֹר&gt;\nרְבִּי מֵאִיר אוֹמֵר: \nכָּל הַשְּׂעִירִים כַּפָּרָתָן שָׁוָה, \nעַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו.  \n\n<small>ה</small>\nהָיָה רְבִּי שִׁמְעוֹן אוֹמֵר: \nשְׂעִירֵי רָאשֵׁי חֳדָשִׁים מְכַפְּרִים עַל טָהוֹר שֶׁאָכַל טָמֵא. \nוְשֶׁלָּרְגָלִים מְכַפְּרִים עַל שֶׁאֵין בָּהּ יְדִיעָה, \nלֹא בַתְּחִלָּה וְלֹא בַסּוֹף. \nוְשֶׁלְּיוֹם הַכִּפּוּרִים מְכַפְּרִין עַל שֶׁאֵין בָּהּ יְדִיעָה [בַתְּחִלָּה, \nאֲבָל יֶשׁ בָּהּ יְדִיעָה] בַסּוֹף.   \n\n<small>ו</small>\nאָמְרוּ לוֹ: \nמַה הֵן שֶׁיִּקָּרְבוּ זֶה בָזֶה? \nאָמַר לָהֶן: \nיִקָּרְבוּ.  \nאָמְרוּ לוֹ: \nהוֹאִיל וְאֵין כַּפָּרָתָן שָׁוָה, \nהֵיאָךְ הֵן קְרֵבִין? \nאָמַר לָהֶן: \nכֻּלָּם בָּאִין לְכַפֵּר עַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו. \n","<small>ז</small>\nרְבִּי שִׁמְעוֹן בֶּן יְהוּדָה אוֹמֵר מִשְּׁמוֹ: \nשְׂעִירֵי רָאשֵׁי חֳדָשִׁים מְכַפְּרִים עַל טָהוֹר שֶׁאָכַל טָמֵא. \nמוּסָף עֲלֵיהֶן שֶׁלָּרְגָלִין, \nשֶׁהֵן מְכַפְּרִין עַל טָהוֹר שֶׁאָכַל טָמֵא, \nוְעַל שֶׁאֵין בָּהּ יְדִיעָה לֹא בַתְּחִלָּה וְלֹא בַסּוֹף. \nמוּסָף עֲלֵיהֶם שֶׁלְּיוֹם הַכִּפּוּרִים, \nשֶׁהֵן מְכַפְּרִין עַל טָהוֹר שֶׁאָכַל טָמֵא, \nוְעַל שֶׁאֵין בָּהּ יְדִיעָה לֹא בַתְּחִלָּה וְלֹא בַסּוֹף, \nוְעַל שֶׁאֵין בָּהּ יְדִיעָה בַתְּחִלָּה, \nאֲבָל יֶשׁ בָּהּ יְדִיעָה בַסּוֹף.  \n\n<small>ח</small>\nאָמְרוּ לוֹ: \nמַה הֵן שֶׁיִּקָּרְבוּ זֶה בָזֶה? &lt;אוֹמֵר הָיָה&gt;\nאָמַר לָהֶן: \nהִין.  \nאָמְרוּ לוֹ: \nאִם כֵּן, \nיְהוּ שֶׁלְּיוֹם הַכִּפּוּרִים קְרֵבִים לְרָאשֵׁי חֳדָשִׁים, \nאֲבָל הֵיאָךְ שLine truncated