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>
2026-10-13 19:13:36 +00:00
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+{"categories":["Mishnah","Seder Kodashim"],"heTitle":"משנה זבחים","language":"en","license":"CC0","sectionNames":["Chapter","Mishnah"],"text":[["All offerings which are not offered for their own sake are valid, but they have not fulfilled the obligations of [their] owners.  [This is true] except for the Passover offering and the  <i>Chattat</i> [an offering brought to expiate sin]. The Passover offering [is invalid if not slaughtered for its own sake] at its appropriate time, and the <i>Chattat</i> [is invalid if not slaughtered for its own sake] at any time.  Rabbi Eliezer says: Even the <i>Asham</i> [an offering brought to alleviate guilt]. The Passover offering [is invalid if not slaughtered for its own sake] at its appropriate time, and the <i>Chattat</i> and the <i>Asham</i> [are invalid if not slaughtered for their own sake] at any time.  Rabbi Eliezer said: The <i>Chattat</i> comes [to atone] for sin and the <i>Asham</i> comes [to atone] for sin.  Just as the <i>Chattat</i> that is not [offered] for its own sake is invalid, so too the <i>Asham</i> that is not [offered] for its own sake is invalid.","Yose ben Choni says: Those [animals] which are slaughtered for the sake of a Passover offering and for the sake of a <i>Chattat</i> are invalid. Shimon Achi Azariah says: if they were slaughtered for the sake of a higher-level offering they are valid; for the sake of a lower-level offering they are invalid. How so? <i>Kodshai Kodashim</i> [sacrifices of the highest degree of sanctity.  They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] that were slaughtered for the sake of <i>Kodashim Kalim</i> [sacrifices of a lesser degree of sanctity.  They may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem] are invalid. <i>Kodashim Kalim</i> that were slaughtered for the sake of <i>Kodshai Kodashim </i> are valid.  The <i>Bechor</i> [first-born offering] or a <i>Ma'aser</i> [animal tithe] that were slaughtered for the sake of a <i>Shelamim</i> [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar] are valid. And <i>Shelamim</i> that were slaughtered for the sake of a <i>Bechor</i> or for the sake of <i>Ma'aser</i> are invalid.","[If] a Passover offering was slaughtered in the morning of the fourteenth [of Nisan, but not for its own sake, Rabbi Yehoshua deems it valid, as if it had been slaughtered on the thirteenth [of Nisan]. Ben Beteira invalidates it, as if it had been slaughtered in the afternoon. Shimon ben Azzai said: I received a tradition from the mouths of seventy-two elders on the day they appointed Rabbi Eliezer ben Azariah as [head of the] academy, that all offerings that are eaten which were not slaughtered for their own sake are valid, but they have not fulfilled the obligations of [their] owners. [This is true] except for the Passover offering and the <i>Chattat</i>. And Ben Azzai did not add [to this tradition] except [to include] the burnt-offering, but the sages did not agree with him.","[If] the Passover offering and the <i>Chattat</i> were not slaughtered for their own sake, [or if the priest] did not collect [the blood from these sacrifices] for its own sake, or did not carry [the blood to the altar] for its own sake, or did not sprinkle [the blood] for its own sake; or [if he performed these acts both] for their own sake and not for their own sake; or [both] not for their own sake and for their own sake - they are invalid. How can it be both for their own sake and not for their own sake? [The priest acted] for the sake of a Passover offering and for the sake a <i>Shelamim</i>. [A priest acting] not for its own sake and for its own sake [would be if he acted] for the sake of a <i>Chattat</i> and for the sake of a Passover offering. For an offering can be invalidated through four things: through slaughtering, and through collecting [the blood], and through carrying [the blood to the altar], and through dashing [the blood on the altar]. Rabbi Shimon validates carrying [regardless of intent], for Rabbi Shimon used to say: It is impossible [to offer a sacrifice] without slaughtering, and without collecting [the blood], and without dashing [the blood], but it is possible [to offer a sacrifice] without carrying [blood] - one slaughters at the side of the altar and dashes [it from where he stands]. Rabbi Eliezer says: [If] one carries [blood] in a case where he needs to carry it, [improper] thought invalidates [the offering]; [if] he carries it in a case where he does not need to carry, [improper] thought does not invalidate [the offering]."],["All offerings whose blood was collected by a non-priest, [or] by an <i>Onen</i> [a person whose close relative has died but has not yet been buried], [or] by a <i>Tevul Yom</i> [a person who has immersed that day for purification but who must wait for night-fall Line truncated
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+{"categories":["Mishnah","Seder Kodashim"],"heTitle":"משנה זבחים","language":"he","license":"PD","sectionNames":["Chapter","Mishnah"],"text":[["<small>א</small>\nכָּל הַזְּבָחִים שֶׁנִּזְבָּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, \nאֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִין מִשֵּׁם חוֹבָה, \nחוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת, \nהַפֶּסַח, בִּזְמַנּוֹ, וְהַחַטָּאת, בְּכָל זְמַן.  \nרְבִּי אֱלִיעֶזֶר אוֹמֵר: \nאַף הָאָשָׁם. \nהַפֶּסַח בִּזְמַנּוֹ, וְהַחַטָּאת וְהָאָשָׁם בְּכָל זְמַן.  \nאָמַר רְבִּי אֱלִיעֶזֶר: \nחַטָּאת בָּאָה עַל חֵטְא, \nוְאָשָׁם בָּא עַל [חֵטְא], \nחַטָּאת פְּסוּלָה שֶׁלֹּא לִשְׁמָהּ, \nאַף הָאָשָׁם פָּסוּל שֶׁלֹּא לִשְׁמוֹ. \n"," <small>ב</small>\nיוֹסֵה בֶן חוֹנִי אוֹמֵר: \nהַנִּשְׁחָטִין לְשֵׁם פֶּסַח לְשֵׁם חַטָּאת, \nפְּסוּלִין.  \nשִׁמְעוֹן אֲחִי עֲזַרְיָה אוֹמֵר: \nשְׁחָטָן לְשֵׁם גָּבוֹהַּ מֵהֶן, \nכְּשֵׁרִין; \nלְשֵׁם נָמוּךְ מֵהֶן, \nפְּסוּלִין.  \n\n<small>ג</small>\nכֵּיצַד? \nקָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן לְשֵׁם קָדָשִׁים קַלִּים, \nפְּסוּלִין, \nקָדָשִׁים קַלִּים שֶׁשְּׁחָטָן לְשֵׁם קָדְשֵׁי קָדָשִׁים, \nכְּשֵׁרִים. \nהַבְּכוֹר וְהַמַּעְשֵׂר שֶׁשְּׁחָטָן לְשֵׁם שְׁלָמִים, \nכְּשֵׁרִין, \n[שְׁלָמִים] שֶׁשְּׁחָטָן לְשֵׁם בְּכוֹר וּלְשֵׁם מַעֲשֵׂר, \nפְּסוּלִין. \n","<small>ד</small>\nהַפֶּסַח שֶׁשְּׁחָטוֹ שַׁחְרִית בְּאַרְבָּעָה עָשָׂר שֶׁלֹּא לִשְׁמוֹ, \nרְבִּי יְהוֹשֻׁעַ מַכְשִׁיר, \nכְּאִלּוּ נִשְׁחַט בִּשְׁלֹשָׁה עָשָׂר.  \nבֶּן בְּתִירָה פוֹסֵל, \nכְּאִלּוּ נִשְׁחַט בֵּין הָעַרְבַּיִם.  \nאָמַר רְבִּי שִׁמְעוֹן בֶּן עַזַּי: \nמְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, \nבְּיוֹם שֶׁהוֹשִׁיבוּ אֶת רְבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בִישִׁיבָה, \nשֶׁכָּל הַזְּבָחִין שֶׁנִּזְבָּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, \nאֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים מִשֵּׁם חוֹבָה, \nחוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת.  \nלֹא הוֹסִיף בֶּן עַזַּי אֶלָּא הָעוֹלָה, \nוְלֹא הוֹדוּ לוֹ חֲכָמִים. \n","<small>ה</small>\nהַפֶּסַח וְהַחַטָּאת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, \nקִבֵּל, וְהִלֵּךְ, וְזָרַק שֶׁלֹּא לִשְׁמָן, \nאוֹ לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן, \nאוֹ שֶׁלֹּא לִשְׁמָן וְלִשְׁמָן, פְּסוּלִין.  \nכֵּיצַד לִשְׁמָן וְשֶׁלֹּא לִשְׁמָן? \nלְשֵׁם פֶּסַח וּלְשֵׁם שְׁלָמִים. \nשֶׁלֹּא לִשְׁמָן וְלִשְׁמָן? \nלְשֵׁם שְׁלָמִים וּלְשֵׁם פֶּסַח.  \n\n<small>ו</small>\nשֶׁהַזֶּבַח נִפְסָל בְּאַרְבָּעָה דְבָרִים: \nבִּשְׁחִיטָה, בְּקִבּוּל, בְּהִלּוּךְ, וּבִזְרִיקָה.  \nרְבִּי שִׁמְעוֹן מַכְשִׁיר בְּהִלּוּךְ, \nשֶׁהָיָה אוֹמֵר: \nאֵי אֶפְשָׁר שֶׁלֹּא בִשְׁחִיטָה, \nשֶׁלֹּא בְקַבָּלָה, \nוְשֶׁלֹּא בִזְרִיקָה, \nאֲבָל אֶפְשָׁר שֶׁלֹּא בְהִלּוּךְ, &lt;הִלּוּךְ&gt;\nוְשׁוֹחֵט בְּצַד הַמִּזְבֵּחַ וְזוֹרֵק.  \nרְבִּי אֶלְעָזָר אוֹמֵר: \nאַף הַמְהַלֵּךְ בִּמְקוֹם שֶׁהוּא צָרִיךְ לְהַלֵּךְ, \nהַמַּחֲשָׁבָה פוֹסֶלֶת; \nוּבִמָקוֹם שֶׁאֵינוּ צָרִיךְ לְהַלֵּךְ, \nאֵין הַמַּחֲשָׁבָה פוֹסֶלֶת. \n\n\n\n"],["<small>א</small>\nכָּל הַזְּבָחִים שֶׁקִּבֵּל דָּמָן זָר, אוֹנֵן, \nטְבוּל יוֹם, מְחֻסַּר בְּגָדִים, מְחֻסַּר כִּפּוּרִים, \nוְשֶׁלֹּא רְחוּץ יָדַיִם וְרַגְלַיִם, \nעָרֵLine truncated
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				{"categories":["Mishnah","Seder Kodashim"],"heTitle":"משנה זבחים","language":"en","license":"CC0","sectionNames":["Chapter","Mishnah"],"text":[["All offerings which are not offered for their own sake are valid, but they have not fulfilled the obligations of [their] owners. [This is true] except for the Passover offering and the <i>Chattat</i> [an offering brought to expiate sin]. The Passover offering [is invalid if not slaughtered for its own sake] at its appropriate time, and the <i>Chattat</i> [is invalid if not slaughtered for its own sake] at any time. Rabbi Eliezer says: Even the <i>Asham</i> [an offering brought to alleviate guilt]. The Passover offering [is invalid if not slaughtered for its own sake] at its appropriate time, and the <i>Chattat</i> and the <i>Asham</i> [are invalid if not slaughtered for their own sake] at any time. Rabbi Eliezer said: The <i>Chattat</i> comes [to atone] for sin and the <i>Asham</i> comes [to atone] for sin. Just as the <i>Chattat</i> that is not [offered] for its own sake is invalid, so too the <i>Asham</i> that is not [offered] for its own sake is invalid.","Yose ben Choni says: Those [animals] which are slaughtered for the sake of a Passover offering and for the sake of a <i>Chattat</i> are invalid. Shimon Achi Azariah says: if they were slaughtered for the sake of a higher-level offering they are valid; for the sake of a lower-level offering they are invalid. How so? <i>Kodshai Kodashim</i> [sacrifices of the highest degree of sanctity. They may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely] that were slaughtered for the sake of <i>Kodashim Kalim</i> [sacrifices of a lesser degree of sanctity. They may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem] are invalid. <i>Kodashim Kalim</i> that were slaughtered for the sake of <i>Kodshai Kodashim </i> are valid. The <i>Bechor</i> [first-born offering] or a <i>Ma'aser</i> [animal tithe] that were slaughtered for the sake of a <i>Shelamim</i> [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar] are valid. And <i>Shelamim</i> that were slaughtered for the sake of a <i>Bechor</i> or for the sake of <i>Ma'aser</i> are invalid.","[If] a Passover offering was slaughtered in the morning of the fourteenth [of Nisan, but not for its own sake, Rabbi Yehoshua deems it valid, as if it had been slaughtered on the thirteenth [of Nisan]. Ben Beteira invalidates it, as if it had been slaughtered in the afternoon. Shimon ben Azzai said: I received a tradition from the mouths of seventy-two elders on the day they appointed Rabbi Eliezer ben Azariah as [head of the] academy, that all offerings that are eaten which were not slaughtered for their own sake are valid, but they have not fulfilled the obligations of [their] owners. [This is true] except for the Passover offering and the <i>Chattat</i>. And Ben Azzai did not add [to this tradition] except [to include] the burnt-offering, but the sages did not agree with him.","[If] the Passover offering and the <i>Chattat</i> were not slaughtered for their own sake, [or if the priest] did not collect [the blood from these sacrifices] for its own sake, or did not carry [the blood to the altar] for its own sake, or did not sprinkle [the blood] for its own sake; or [if he performed these acts both] for their own sake and not for their own sake; or [both] not for their own sake and for their own sake - they are invalid. How can it be both for their own sake and not for their own sake? [The priest acted] for the sake of a Passover offering and for the sake a <i>Shelamim</i>. [A priest acting] not for its own sake and for its own sake [would be if he acted] for the sake of a <i>Chattat</i> and for the sake of a Passover offering. For an offering can be invalidated through four things: through slaughtering, and through collecting [the blood], and through carrying [the blood to the altar], and through dashing [the blood on the altar]. Rabbi Shimon validates carrying [regardless of intent], for Rabbi Shimon used to say: It is impossible [to offer a sacrifice] without slaughtering, and without collecting [the blood], and without dashing [the blood], but it is possible [to offer a sacrifice] without carrying [blood] - one slaughters at the side of the altar and dashes [it from where he stands]. Rabbi Eliezer says: [If] one carries [blood] in a case where he needs to carry it, [improper] thought invalidates [the offering]; [if] he carries it in a case where he does not need to carry, [improper] thought does not invalidate [the offering]."],["All offerings whose blood was collected by a non-priest, [or] by an <i>Onen</i> [a person whose close relative has died but has not yet been buried], [or] by a <i>Tevul Yom</i> [a person who has immersed that day for purification but who must wait for night-fall Line truncated