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_sotah/en.json

@@ -0,0 +1 @@
+{"categories":["Mishnah","Seder Nashim"],"heTitle":"משנה סוטה","language":"en","license":"CC0","sectionNames":["Chapter","Mishnah"],"text":[["A man who warns his wife: Rabbi Eliezer says: he warns her [of his suspicions] before two [witnesses], and he makes her drink [the bitter waters] on the testimony of one witness or by his own testimony. Rabbi Yehoshua says: he warns her before two witnesses and makes her drink on the testimony of two [witnesses].","How does he warn her? If he says to her before two [witnesses]: \"Do not speak with a certain man,\" and she speaks with him, she is still permitted to her house [her husband] and permitted to eat <i>Terumah</i> [if she is married to a priest].  If she meets with him secretly in a house and stays with him long enough to become impure, she is forbidden to her house [her husband] and forbidden to eat <i>Terumah</i>.  And if [her husband] dies [childless], she performs the <i>Chalitza</i> ceremony [of release from Levirate marriage] and does not contract a Levirate marriage.","And these [women] are forbidden to eat <i>Terumah</i>: one who says \"I am impure for you\"; one for whom witnesses testified that she was impure; one who says \"I will not drink [the bitter waters]\"; one whose husband does not wish to make her drink [the bitter waters]; one whose husband had relations with her on the way [to the court where the Sotah ceremony would be performed].  And how does he act towards her?  He brings her to the court that is in that place, and they assign him two wise scholars, lest he have relations with her on the way. Rabbi Yehudah says: her husband is trusted regarding her.","They would bring her to the high court in Jerusalem, and they intimidate her in the way they would intimidate witnesses in capital cases. And they say to her, \"My daughter, wine does much, levity does much, youth does much, bad neighbors do much. Act for the sake of His Great Name written in holiness, so that it will not be erased by the water.\" And they speak before her about things that she is not worthy to hear, she and the entire family of her father's house.","If she says \"I am impure,\" she breaks her <i>Ketubah</i> [monetary settlement payable to a married woman upon divorce or the death of her husband], and she departs. And if she says \"I am pure,\" they bring her up to the eastern gate by the entrance of the Gate of Nicanor, where suspected adulteresses [warned by their husbands against seclusion with a particular man] are made to drink, where they purify women after childbirth, and where they purify <i>metzoraim</i> [people afflicted with a disfiguring skin disease].  And a priest grasps her garment--if it tears, it tears; if it unravels, it unravels--till he has bared her bosom, and he loosens her hair. Rabbi Yehudah says: if her bosom is beautiful, he does not bare it; if her hair is beautiful, he does not loosen it.","If she was clothed in white, they clothe her in black. If there were golden jewels on her, necklaces, nose-rings and finger-rings, they remove them from her so as to disgrace her. And after that he takes a twisted rope and ties it above her breasts. And all those who wish to see, come to see, apart from her manservants and maidservants, for she is haughty toward them. And all the women are permitted to see her, as it says \"And all the women will be warned not to act according to your lewdness.\" (Ezekiel 23:48) ","In the measure that a person measures, so it is measured out to him.  She adorned her body in order to transgress, God has disgraced her; she exposed her body in order to transgress, God has exposed her. She began the transgression with the thigh and afterwards with the belly; therefore will the thigh be smitten first, and afterwards the belly, and the rest of her body shall not escape.","Samson went after his eyes, therefore the Philistines gouged out his eyes, as it says: \"And the Philistines took hold of him and gouged out his eyes\" (Judges 16:21).  Absalom was proud of his hair, therefore he was hanged by his hair. And because he had relations with the ten concubines of his father, he was pierced by ten spears, as it says: \"And ten young men who bore the arms of Joab surrounded [and smote Absalom and killed him]\" (II Samuel 18:15). And because he stole three hearts, the heart of his father, the heart of the court, and the heart of Israel, as it says: \"And Absalom stole the hearts of the men of Israel\" (II Samuel 15:6); therefore three darts were thrust through him, as it says: \"And he took three darts in his hand and he thrust them into the heart of Absalom\" (II Samuel 18:14).","And so it is for good things; Miriam waited for Moses for one week, as it says, \"and his sister stood by him from far away\"  (Exodus 2:4), therefore the Jewish people waited for her for a week in the desert, as it says, \"and the nation did not travel until Miriam was gathered with them\" (Numbers 12:15). Joseph merited burying his father, and noneLine truncated

mesorah/works/mishnah_sotah/he.json

@@ -0,0 +1 @@
+{"categories":["Mishnah","Seder Nashim"],"heTitle":"משנה סוטה","language":"he","license":"PD","sectionNames":["Chapter","Mishnah"],"text":[["<small>א</small>\nהַמְקַנֵּא לְאִשְׁתּוֹ, \nרַבִּי אֱלִיעֶזֶר אוֹמֵר: \nמְקַנֵּא עַל פִּי שְׁנַיִם, \nוּמַשְׁקֶה עַל פִּי עֵד אֶחָד אוֹ עַל פִּי עַצְמוֹ.  \nרְבִּי יְהוֹשֻׁעַ אוֹמֵר: \nמְקַנֵּא עַל פִּי שְׁנַיִם, \nוּמַשְׁקֶה עַל פִּי שְׁנַיִם. \n","<small>ב</small>\nכֵּיצַד הוּא מְקַנֵּא לָהּ? \nאָמַר לָהּ בִּפְנֵי שְׁנַיִם: \n\"אַל תְּדַבְּרִי עִם אִישׁ פְּלוֹנִי!\" \nוְדִבְּרָה עִמּוֹ, \nעֲדַיִן הִיא מֻתֶּרֶת לְבֵיתָהּ, &lt;אֲדַיִן&gt;\nוּמֻתֶּרֶת לֹאכַל בִּתְרוּמָה.  \nנִכְנְסָה עִמּוֹ לְבֵית הַסֵּתֶר, וְשָׁהַת כְּדֵי טֻמְאָה, \nאֲסוּרָה לְבֵיתָהּ, \nאֲסוּרָה לֹאכַל בִּתְרוּמָה.  \nוְאִם מֵת, חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. \n","<small>ג</small>\nאֵלּוּ אֲסוּרוֹת מִלֹּאכַל בִּתְרוּמָה: \nהָאוֹמֶרֶת \"טְמֵאָה אֲנִי לָךְ\", \nוְשֶׁבָּאוּ לָהּ עֵדִים שֶׁהִיא טְמֵאָה, \nוְהָאוֹמֶרֶת \"אֵינִי שׁוֹתָה\", \nוְשֶׁבַּעְלָהּ אֵינוּ רוֹצֶה לְהַשְׁקוֹתָהּ, \nוְשֶׁבַּעְלָהּ בָּא עָלֶיהָ בַדֶּרֶךְ.  \nכֵּיצַד הוּא עוֹשֶׂה לָהּ? \nמוֹלִיכָהּ לְבֵית דִּין שֶׁבְּאוֹתוֹ הַמָּקוֹם, \nוּמוֹסְרִין לוֹ שְׁנֵי תַלְמִידֵי חֲכָמִים, \nשֶׁמֵּא יָבוֹא עָלֶיהָ בַדֶּרֶךְ. \nרְבִּי יְהוּדָה אוֹמֵר: \nבַּעְלָהּ נֶאֱמָן עָלֶיהָ. \n","<small>ד</small>\nהָיוּ מַעֲלִין אוֹתָהּ לְבֵית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם, \nוּמְאַיְּמִים עָלֶיהָ כְּדֶרֶךְ שֶׁהֵן מְאַיְּמִים עַל עֵדֵי נְפָשׁוֹת, \nוְאוֹמֵר לָהּ: \n\"בִּתִּי! הַרְבֵּה יַיִן עוֹשֶׂה, \nהַרְבֵּה שְׂחוֹק עוֹשֶׂה, \nהַרְבֵּה יַלְדוּת עוֹשָׂה, &lt;עוֹשֶׂה&gt;\nהַרְבֵּה שְׁכֵנִים הָרָעִים עוֹשִׂים. \nאַל תַּעֲשִׂי לִשְׁמוֹ הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה, \nשֶׁיִּמָּחֶה עַל הַמַּיִם!\"  \nוְאוֹמְרִין לְפָנֶיהָ דְבָרִין שֶׁאֵינָה כְדַי לְשָׁמְעָן, \nהִיא וְכָל מִשְׁפַּחַת בֵּית אָבִיהָ. \n","<small>ה</small>\nאִם אָמְרָה \"טְמֵאָה אָנִי\", \nשׁוֹבֶרֶת כְּתֻבָּתָהּ וְיוֹצָא.  \nוְאִם אָמְרָה \"טְהוֹרָה אָנִי\", \nמַעֲלִין אוֹתָהּ לְשַׁעֲרֵי מִזְרָח, לְשַׁעֲרֵי נִיקָנוֹר, \nשֶׁשָּׁם מַשְׁקִים אֶת הַסּוֹטוֹת, \nוּמְטַהֲרִין אֶת הַיּוֹלְדוֹת, \nוּמְטַהֲרִין אֶת הַמְצֹרָעִים.  \nוְכֹהֵן אוֹחֵז בִּבְגָדֶיהָ, \nאִם נִקְרָעוּ, נִקְרָעוּ, \nאִם נִפְרָמוּ, נִפְרָמוּ, \nעַד שֶׁהוּא מְגַלֶּה אֶת לִבָּהּ, \nוְסוֹתֵר אֶת שְׂעָרָהּ. &lt;סְעָרָהּ&gt; \nרְבִּי יְהוּדָה אוֹמֵר: \nאִם הָיָה לִבָּהּ נָאֶה, \nלֹא הָיָה מְגַלֵּהוּ; \nוְאִם הָיָה שְׂעָרָהּ נָאֶה, &lt;סְעָרָהּ&gt;\nלֹא הָיָה סוֹתְרוֹ.  \n","<small>ו</small>\nהָיְתָה מְכֻסָּה בִלְבָנִים, \nמְכַסָּהּ בִּשְׁחוֹרִים; \nהָיוּ עָלֶיהָ כְלֵי זָהָב קְטַלָּיוֹת, נְזָמִים וְטַבָּעוֹת, \nמַעֲבִירִים מִמֶּנָּה, כְּדֵי לְנַוְּלָהּ.  \nוְאַחַר כָּךְ מֵבִיא חֶבֶל מִצְרִי, \nוְקוֹשְׁרוֹ לְמַעְלָה מִדַּדֶּיהָ.  \nוְכָל הָרוֹצֶה לִרְאוֹת בָּא וְרוֹאֶה, \nחוּץ מֵעֲבָדֶיהָ וְשִׁפְחוֹתֶיהָ, \nמִפְּנֵי שֶׁלִּבָּהּ גַּס בָּהֶן.  \nוּשְׁאָר כָּל הַנָּשִׁים מֻתָּרוֹת לִרְאוֹתָהּ, \nשֶׁנֶּאֱמַר: (יחזקאל כג,מח) \n\"וְנִוַּסְּרוּ כָל הַנָּשִׁים, וְלֹא תַעֲשֶׂינָה כְזִמַּתְכֶLine truncated