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":"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