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_tevul_yom/en.json

@@ -0,0 +1 @@
+{"categories":["Mishnah","Seder Tahorot"],"heTitle":"משנה טבול יום","language":"en","license":"CC0","sectionNames":["Chapter","Mishnah"],"text":[["If one [i.e. a priest] gathered portions of <i>challah</i> [a portion of a batch of bread dough given to a <i>Kohen</i> which becomes holy upon separation, and can only be consumed by <i>Kohanim</i> or their household] with the intention of separating them, and they become stuck together, Beit Shammai say: this is [considered] a connection [for impurity if any part of them is touched] regarding a <i>tevul yom</i> [one who has immersed that day in a <i>mikvah</i>, but who must wait until nightfall to become fully pure, and is of a second degree impurity until then]. Beit Hillel says: it is not [considered] a connection. Regarding pieces of dough [of <i>terumah</i>] that have become stuck to one another, or loaves that have become stuck to one another, [or] if one bakes one flat batter-cake on top of another and they have not yet crusted over in the oven, or the froth on water that is bubbling, or the first froth that rises when boiling groats of beans, or the froth from boiling new wine, and Rabbi Yehuda says: also that of rice, Beit Shammai say: they are [considered] a connection [for impurity] with regard to a <i>tevul yom</i>; Beit Hillel say: they are not [considered] a connection. And they [both] concede regarding all other impurities, whether of minor or major degrees [that these are considered connections].","If one gathered portions of <i>challah</i> with the intention not to separate them, [or] if one bakes a flat batter-cake on top of another and they have crusted over in the oven, or the froth on water that is not bubbling, or the second froth that rises when boiling groats of beans, or the froth from boiling of old wine, or that of any oil, or of lentils, Rabbi Yehudah says: even of beans, [all of these] are rendered impure [if touched] by a <i>tevul yom</i>; and it is needless to say [that this is the case] regarding all other impurities. ","A nail-shaped knob on the back of a loaf [that serves as a sign], or a small grain of salt [stuck to a loaf], or a burnt crust less than a finger's breadth [are all rendered impure impure by contact with a <i>tevul yom</i> and render the loaf impure as well]. Rabbi Yose says: whatever is eaten along with it [i.e. with the loaf] is rendered impure [and renders the entire loaf impure upon contact] with a <i>tevul yom</i>; and it is needless to say [that this is the case] regarding all other impurities.","A pebble in a loaf, or a large grain of salt, or a lupine [in a loaf], or a burnt crust more than a finger's breadth [are not rendered impure]. Rabbi Yose says: whatever is not eaten along with it is pure [even after coming into contact] with an Origin of impurity; and it is needless to say [that this is the case] regarding a <i>tevul yom</i>.","Barley and spelt which are not peeled, crowfoot root, asafoetida, and silphium, Rabbi Yehuda says: also black beans, are pure [even after coming into contact] with an Origin of impurity; and it is needless to say [that this is the case] regarding a <i>tevul yom</i>, according to Rabbi Meir. And the Sages say: they are pure [if they came into contact] with a <i>tevul yom</i>, but they are impure with all [other] impurities. Barley and spelt which are peeled, and wheat regardless of whether it is peeled or not, cumin, and sesame, and pepper, Rabbi Yehuda says: also white beans, are impure regarding a <i>tevul yom</i>; and it is needless to say [that this is the case] regarding all [other] impurities."],["Liquids [such as spittle, urine, tears] of a <i>tevul yom</i> [one who has immersed that day in a <i>mikvah</i>, but who must wait until nightfall to become fully pure, and is of a second degree impurity until then] are like the liquids which he has touched; neither of them are rendered impure. And all others who are impure, whether with a minor or a major degree [or impurity], the liquids emitted by them are like liquids which one of them has touched; these and those are of a primary degree [of impurity], except for a liquid which is an Origin of impurity [i.e. such as the spit of urine of a <i>zav</i>].  ","Regarding a pot which was full of liquid which was touched by a <i>tevul yom</i>, if the liquid is <i>terumah</i> [a portion of a crop given to a <i>kohen</i> which becomes holy upon separation, and can only be consumed by <i>kohanim</i> or their household], the liquid is invalidated [i.e. impure], and the pot is pure; and if the liquid is <i>chullin</i> [produce or food that is not sanctified, and is permitted for general consumption], all is pure. If one's hands were soiled [i.e. impure, when he touched the liquids in the pot], all is impure. This is a case where [soiled] hands have a greater stringency than a <i>tevul yom</i>. And a case where a <i>tevul yom</i> has a greater stringency than [soiled] hands is that one with uncertain status as a <i>tevul yomLine truncated

mesorah/works/mishnah_tevul_yom/he.json

@@ -0,0 +1 @@
+{"categories":["Mishnah","Seder Tahorot"],"heTitle":"משנה טבול יום","language":"he","license":"PD","sectionNames":["Chapter","Mishnah"],"text":[["<small>א</small>\nהַמְכַנֵּס חַלּוֹת עַל מְנָת לְהַפְרִישׁ, וְנָשָׁכוּ, \nבֵּית שַׁמַּי אוֹמֵר: \nחִבּוּר בִּטְבוּל יוֹם.  \nבֵּית הֶלֵּל אוֹמֵר: \nאֵינָן חִבּוּר.  \nמִקְרָצוֹת נוֹשְׁכוֹת זוֹ בָזוֹ, \nוְכִכָּרִין נוֹשְׁכִין זֶה בָזֶה, \nהָאוֹפֶה חֲמִיטָה עַל גַּבֵּי חֲמִיטָה, \nעַד שֶׁלֹּא קָרְמוּ בַּתַּנּוּר, \nוְקוֹלִית שְׁלָמִים הַמְחֻלְחֶלֶת, \nוּרְתוּחוֹת גְּרִיסִין שֶׁלְּפוּל רִאשׁוֹנָה, &lt;וּרְתוּחֹת!וכן השאר&gt;\nוּרְתוּחוֹת יַיִן חָדָשׁ. \nרְבִּי יְהוּדָה אוֹמֵר: \nאַף שֶׁלְּאֹרֶז. \nבֵּית שַׁמַּי אוֹמְרִים: \nחִבּוּר בִּטְבוּל יוֹם. \nבֵּית הֶלֵּל אוֹמְרִים: \nאֵינוּ חִבּוּר.  \nמוֹדִין בִּשְׁאָר כָּל הַטְּמָאוֹת, \nבֵּין קַלּוֹת, בֵּין חֲמוּרוֹת. \n","<small>ב</small>\nהַמְכַנֵּס חַלּוֹת עַל מְנָת שֶׁלֹּא לְהַפְרִישׁ, \nוְהָאוֹפֶה חֲמִיטָה עַל גַּבֵּי חֲמִיטָה, \nמִשֶּׁקָּרְמוּ בַּתַּנּוּר, \nוְקוֹלִית שְׁלָמִים שֶׁאֵינָה מְחֻלְחֶלֶת, \nוּרְתוּחוֹת גְּרִיסִין שֶׁלְּפוּל שְׁנִיָּה, \nוּרְתוּחוֹת יַיִן יָשָׁן, \nוְשֶׁלְּשֶׁמֶן לְעוֹלָם, \nוְשֶׁלַּעֲדָשִׁין, \nרְבִּי יְהוּדָה אוֹמֵר: \nאַף שֶׁלַּטּוֹפֵחַ, \nטְמֵאִין בִּטְבוּל יוֹם, \nוְאֵין צָרִיךְ לוֹמַר בְּכָל הַטְּמָאוֹת. \n","<small>ג</small>\nמַסְמֵר שֶׁאַחַר הַכִּכָּר, \nוְגַּרְגֵּר מֶלַח קָטֹן, \nוְהַחַרְחוּר פָּחוּת מִכָּאֶצְבַּע, \nרְבִּי יוֹסֵה אוֹמֵר: \nכָּל שֶׁהוּא נֶאֱכָל עִמּוֹ, \nטְמֵאִין בִּטְבוּל יוֹם, \nוְאֵין צוֹרֵךְ לוֹמַר בְּכָל הַטְּמָאוֹת. \n","<small>ד</small>\nצְרוֹר שֶׁבַּכִּכָּר, \nוְגַרְגֵּר מֶלַח הַגָּדוֹל, \nוְהַתָּרְמוֹס, וְהַחַרְחוּר יָתֵר מִכָּאֶצְבַּע, \nרְבִּי יוֹסֵה אוֹמֵר: \nכָּל שֶׁאֵינוּ נֶאֱכָל עִמּוֹ, \nטְהוֹרִין בְּאַב הַטֻּמְאָה, \nוְאֵין צוֹרֵךְ לוֹמַר בִּטְבוּל יוֹם. \n","<small>ה</small>\nהַשְּׂעוֹרָה וְהַכּוֹסֶמֶת, בִּזְמַן שֶׁאֵינָן קְלוּפִין, \nהַתְּיָה וְהַחַלְתִּית וְהָאֵלוּם. \nרְבִּי יְהוּדָה אוֹמֵר: \nאַף אֲפוּנִים שְׁחוֹרִים, \nטְהוֹרִין בְּאַב הַטֻּמְאָה, \nוְאֵין צָרִיךְ לוֹמַר בִּטְבוּל יוֹם.  \nדִּבְרֵי רְבִּי מֵאִיר.  \nוַחֲכָמִים אוֹמְרִים: \nטְהוֹרִין בִּטְבוּל יוֹם, \nוּטְמֵאִין בְּכָל הַטְּמָאוֹת.  \nהַשְּׂעוֹרָה וְהַכֻּסֶּמֶת, \nבִּזְמַן שֶׁהֵן קְלוּפִין, \nוְהַחִטָּה, בֵּין קְלוּפָה, בֵּין שֶׁאֵינָה קְלוּפָה, \nוְהַקֶּצַח וְהַשֶּׁמְשֵׁם וְהַפִּלְפֵּל. \nרְבִּי יְהוּדָה אוֹמֵר: \nאַף אֲפוּנִין לְבָנִין, \nטְמֵאִין בִּטְבוּל יוֹם, \nוְאֵין צָרִיךְ לוֹמַר בְּכָל הַטְּמָאוֹת. \n\n\n\n"],["<small>א</small>\nמַשְׁקֵה טְבוּל יוֹם, \nכְּמַשְׁקִין שֶׁהוּא נוֹגֵעַ בָּהֶן: \nאֵלּוּ וָאֵלּוּ אֵינָן מִטַּמִּין.  \nוּשְׁאָר כָּל הַטְּמֵאִין, \nבֵּין קַלִּין בֵּין חֲמוּרִין, \nהַמַּשְׁקִין הַיּוֹצְאִין מֵהֶן, \nכְּמַשְׁקִין שֶׁהוּא נוֹגֵעַ בָּהֶן: \nאֵלּוּ וָאֵלּוּ תְחִלָּה, \nחוּץ מִן הַמַּשְׁקֶה שֶׁהוּא אַב הַטֻּמְאָה. \n","<small>ב</small>\nקְדֵרָה שֶׁהִיא מְלֵאָה מַשְׁקִין, \nוְנָגַע בָּהּ טְבוּל יוֹם: \nאִם הָיָה מַשְׁקֵה תְרוּמָה, \nהַמַּשְׁקִין פְּסוּלִין, וְהַקְּדֵרָה טְהוֹרָה. \nאִם הָיָLine truncated