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Split Hanuka messaging, Geonim research on Siman Lamed
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2 changes: 1 addition & 1 deletion _includes/printcal/netz/times.md
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Expand Up @@ -29,7 +29,7 @@ The following leniencies are also applicable to other times in the calendar

As mentioned above, Dawn is the time one can start receiting the blessings of פסוקי דזימרה. However, the order of תפילה also consists of קריאת שמע and its surrounding blessings, which require a later time called **Misheyakir**.<span data-footnote><span class="hebSrc">משנה ברכות א:ב - "מִשֶּׁיַּכִּיר בֵּין תְּכֵלֶת לְלָבָן."</span><br>The Talmud (<span class="hebSrc">ברכות בבלי ט:</span>) restates other comparisons, concluding with "אָמַר רַב הוּנָא: הֲלָכָה כַּאֲחֵרִים. אָמַר אַבָּיֵי: לִתְפִילִּין כַּאֲחֵרִים. לִקְרִיאַת שְׁמַע כְּוָתִיקִין". [Aḥerim in our case holds by "מִשֶּׁיִּרְאֶה אֶת חֲבֵרוֹ רָחוֹק אַרְבַּע אַמּוֹת, וְיַכִּירֶנּוּ", which is a different way of referring to the same time in our Mishna; see Yerushalmi 1:2, as codified by the בית יוסף commentary to the Tur (O"Ḥ 58:2)]. The majority of our foremost authorities (Rambam in Mishne Tora, Laws of Keriath Shema, 1:11 & Rif) codified Abaye's ruling against our Mishna, thereby obmitting any element of Misheyakir. However, Maran (S"A O"Ḥ 58) held by the other foremost authority (the Rosh, Berakhoth 1:10 & Rabbenu Yona ibid), who maintained the Mishna's law by contextualizing Abaye's ruling as an addition (meaning to add an element of priority) rather than a replacement to the Mishna's ruling.<br>Reciting קריאת שמע by a בדיעבד time calls the fulfillment of the מצוה into question, and opens the opportunity for a redo. Although Maran agrees that there is a בדיעבד time, the window of time is much smaller since the time of משיכיר elevates the מצוה to a לכתחילה, even though it is not מצוה מן המובחר. This detail changes not only the need of a redo, but also the opportunity of a redo; attempting to fulfill the מצוה twice (as long as both attempts are within the same לכתחילה and בדיעבד status) transgresses the commandment of not adding to the word of law (בל תוסיף).</span> The description of this time is when one can recognize a semi-familiar acquaintence within the distance of 4 *Amot*/6 feet, and distinguish between white & tekhelet. Once this time comes, one can also put on the other two dependents of this time; טלית ותפיליו. The three מצות dependent on this time each utilize recognition in their own right, as such:

- Dawning Tefilin at nighttime violates a Rabbinic prohibition;<span data-footnote>The 1<sup>st</sup> Parasha discussing תפילין features a commandment to remember יציאת מצרים, ending off with the verse of "וְשָׁמַרְתָּ֛ אֶת־הַחֻקָּ֥ה הַזֹּ֖את לְמוֹעֲדָ֑הּ מִיָּמִ֖ים יָמִֽימָה׃" (Bo, 7<sup>th</sup> Aliya). According to the בריתא's reading (quoted in מנחות בבלי לו׃, used by R' Yose HaGlili) that connects this verse to the verse prior (of "וְהָיָה֩ לְךָ֨ לְא֜וֹת עַל־יָדְךָ֗ וּלְזִכָּרוֹן֙ בֵּ֣ין עֵינֶ֔יךָ", which discusses תפילין), the Biblical חוק refers to the limitation on when one can wear Tefilin, deduced from the word "מִיָּמִ֖ים" (whether it transgresses a positive commandment [רבי אלעזר, quoted Bavli ibid & ברכות ירושלמי פרק ב הלכה ג] or a negative commandment [רבי יוחנן, quoted Bavli ibid]; both dependent on the interpretation of the word ושמרת). This Biblical prohibition was accepted by the Geonim (Rav Moshe Gaon, found in הלכות פסוקות מן הגאונים סימן סו) and codified (as a negative commandment) by HaRambam (MT, Laws of Tefilin, 4:11), by fixing the text of "וְחָשַׁךְ וְהִנִּיחַ תְּפִילִּין" to instead read "וחשך ולא סליק תפילי" (see Kesef Mishne).<br>However, Maran's other foremost authority (Rosh, Laws of Tefilin 16-17; relying on the reading of Tosafot ibid & בעל התרומה סימן ריג) read the verse as referring to the Korban Pesaḥ (just as Ribbi 'Akiva, Bavli ibid), leaving no room for a Biblical prohibition from wearing Tefilin at nighttime. Instead, our Sagges forbade it through a decree, out of concern that one would sleep with them on. This was the codification Maran went with (S"A O"Ḥ 30:2).</span> the prohibition ends, though, after the time that "וְרָאוּ֙ כׇּל־עַמֵּ֣י הָאָ֔רֶץ כִּ֛י שֵׁ֥ם [השם] נִקְרָ֣א עָלֶ֑יךָ" could happen<span data-footnote>Rabbenu Yonah's utilization of the verse (Deuteronomy 28:10), found on the Rif's version of ברכות בבלי in new Oz Vahadar pg 11/old pages 4b</span>
- Dawning Tefilin at nighttime violates a Rabbinic prohibition;<span data-footnote>The 1<sup>st</sup> Parasha discussing תפילין features a commandment to remember יציאת מצרים, ending off with the verse of "וְשָׁמַרְתָּ֛ אֶת־הַחֻקָּ֥ה הַזֹּ֖את לְמוֹעֲדָ֑הּ מִיָּמִ֖ים יָמִֽימָה׃" (Bo, 7<sup>th</sup> Aliya). According to the בריתא's reading (quoted in מנחות בבלי לו׃, used by R' Yose HaGlili) that connects this verse to the verse prior (of "וְהָיָה֩ לְךָ֨ לְא֜וֹת עַל־יָדְךָ֗ וּלְזִכָּרוֹן֙ בֵּ֣ין עֵינֶ֔יךָ", which discusses תפילין), the Biblical חוק refers to the limitation on when one can wear Tefilin, deduced from the word "מִיָּמִ֖ים" (whether it transgresses a positive commandment [רבי אלעזר, quoted Bavli ibid & ברכות ירושלמי פרק ב הלכה ג] or a negative commandment [רבי יוחנן, quoted Bavli ibid]; both dependent on the interpretation of the word ושמרת). This Biblical prohibition was quoted in Halachic Midrashim (מכילתא דרבי ישמעאל, פרשת בא, סוף פרשת יז), accepted by the Geonim (Rav Moshe Gaon, found in הלכות פסוקות מן הגאונים סימן סו) and codified (as a negative commandment) by HaRambam (MT, Laws of Tefilin, 4:11), by fixing the text of "וְחָשַׁךְ וְהִנִּיחַ תְּפִילִּין" to instead read "וחשך ולא סליק תפילי" (see Kesef Mishne).<br>However, Maran's other foremost authority (Rosh, Laws of Tefilin 16-17; relying on the reading of Tosafot ibid & בעל התרומה סימן ריג) read the verse as referring to the Korban Pesaḥ (just as רבי עקיבא, Bavli ibid), leaving no room for a Biblical prohibition from wearing Tefilin at nighttime. Instead, our Sages forbade it through a decree, out of concern that one would sleep with them on. The conclusive law was agreed upon by other Geonim (רב יהודאי גאון, הלכות פסוקות מן הגאונים סימן סב) and codified for our practice by Maran (S"A O"Ḥ 30:2).</span> the prohibition ends, though, after the time that "וְרָאוּ֙ כׇּל־עַמֵּ֣י הָאָ֔רֶץ כִּ֛י שֵׁ֥ם [השם] נִקְרָ֣א עָלֶ֑יךָ" could happen<span data-footnote>Rabbenu Yonah's utilization of the verse (Deuteronomy 28:10), found on the Rif's version of ברכות בבלי in new Oz Vahadar pg 11/old pages 4b</span>
- The obligation of ציצית comes from a status of "וראיתם אותו",<span data-footnote>פרשת שלך, עליית מפטיר</span> making the commandment focused around the day. Thereby, according to all opinions, one does not fulfill the mitzvah if they wear a night-time garment with four tied corners during the night. On the other hand, one wearing a day-time garment with four tied corners during the day fulfills the commandment of ציצית according to all opinions.<span data-footnote>Maran (S"A O"Ḥ 18:1) did not conclude like either opinion, leaving both readings valid</span> The gauge of what's considered day is from מישיכיר onwards.

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75 changes: 45 additions & 30 deletions pages/flyers/hanuka-tall.html
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Expand Up @@ -81,27 +81,27 @@
align-self: start;
justify-self: center;
font-family: 'Barlow';
font-size: 14vw;
font-size: 13.5vw;
font-weight: 700;
color: transparent;
background: linear-gradient(69deg, rgba(215,185,97,1) 37%, rgba(242,231,167,1) 50%, rgba(215,185,97,1) 62%);
-webkit-background-clip: text;
background-clip: text;
line-height: .75;
text-transform: uppercase;
margin-top: 1vw;
margin-top: .75vw;
filter: drop-shadow(0px 5px 4px rgba(0,0,0,1));
text-align: center;
padding-bottom: 4rem;
}

#gridElement {
top: 37.5vw;
grid-template-columns: 1fr 1fr 1fr 1fr;
column-gap: 1.5vw;
display: grid;
left: 2.5vw;
right: 2.5vw;
position: absolute;
margin-left: 2.5vw;
margin-right: 2.5vw;
width: calc(100% - 5vw);
align-self: center;
}

.shabbatRow {
Expand Down Expand Up @@ -200,11 +200,11 @@
font-weight: 700;
color: white;
text-transform: uppercase;
width: 1126px;
width: 1080px;
text-align: center;
filter: drop-shadow(0px 5px 4px rgba(0,0,0,1));
line-height: 1;
margin-top: 24vw;
margin-top: 22vw;
font-size: 4vw;
}

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#advertFooter {
padding-bottom: .5rem;
padding-top: .5rem;
padding-left: 16.5rem;
padding-left: 17rem;
font-size: 1.75rem;
font-weight: 600;
line-height: 1.1;
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#shabbatCandles {
align-self: end;
justify-self: start;
width: 35%;
margin-left: 13rem;
width: 37.5%;
margin-left: 14rem;
z-index: 2;
margin-bottom: 2rem;
}

#maran {
align-self: end;
justify-self: start;
width: 17.5%;
width: 18.5%;
z-index: 4;
}

#rdy {
align-self: end;
justify-self: center;
width: 17.5%;
margin-left: 0rem;
width: 18.5%;
margin-left: 8rem;
z-index: 1;
}

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#ashkenaziAd {
justify-self: end;
align-self: center;
width: 40%;
margin-top: 100vh;
align-self: end;
width: 41.5%;
margin-bottom: 22.5vh;
z-index: 10;
}

#guide {
align-self: start;
align-self: center;
justify-self: center;
font-family: 'Barlow', 'FrankRuehl';
font-weight: 500;
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text-align: center;
filter: drop-shadow(0px 5px 4px rgba(0,0,0,1));
line-height: 1.2;
margin-top: 31vw;
font-size: 2vw;
width: 80%;
margin-bottom: 28vw;
font-size: 1.65vw;
width: 97.5%;
}

#extend {
align-self: center;
justify-self: center;
font-family: 'Barlow', 'FrankRuehl';
font-weight: 500;
color: white;
text-transform: uppercase;
text-align: center;
filter: drop-shadow(0px 5px 4px rgba(0,0,0,1));
line-height: .9;
margin-top: 29.5vw;
font-size: 1.5vw;
width: 97.5%;
}

#appIcon {
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<!-- <img id="gne" src="/assets/images/shabbat-abstract/la-minyan.jpg" /> -->
<span id="bsD">בס"ד</span>
<img src="/assets/images/hanukah/ryy-hanuka.png" id="shabbatCandles" />
<div id="guide">
It is preferable to light within the following half-hour of each night's prescribed time
<div style="display: inline-block; padding: 0 1rem;">|</div>
Earliest lighting: <span data-plag></span>
<div id="guide">One should light within the following half-hour of each night's listed time (Friday/Shabbat excluded)</div>
<div id="extend">
One who cannot light themselves by these times should appoint a messenger (wife, kids) to light instead.<br>
Extended (<span style="font-size: 1.4em;">בדיעבד</span>) range: <span data-plag></span> - Dawn the next day
</div>
<!-- <img src="/assets/images/shabbat-abstract/your logo here.png" id="templateAd"> -->
<span id="zemanehShab">הדלקת נרות<br>חנוכה <span data-yearRender="hebrewParsed"></span></span>
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<div class="header tableShadow">6<sup>th</sup> night<br><span data-dateRenderSY-backday="2"></span></div>
<div class="header tableShadow">7<sup>th</sup> night<br><span data-dateRenderSY-backday="1"></span></div>
<div class="header tableShadow">8<sup>th</sup> night<br><span data-dateRenderSY-backday="0"></span></div>
<div class="shabbatRow timeshow"><img class="menora" src="/assets/images/hanukah/menorah-5.png"></div>
<div class="shabbatRow timeshow"><img class="menora" src="/assets/images/hanukah/menorah-6.png"></div>
<div class="shabbatRow timeshow"><img class="menora" src="/assets/images/hanukah/menorah-7.png"></div>
<div class="shabbatRow timeshow"><img class="menora" src="/assets/images/hanukah/menorah-8.png"></div>
<div class="shabbatRow timeshow mb-0"><img class="menora" src="/assets/images/hanukah/menorah-5.png"></div>
<div class="shabbatRow timeshow mb-0"><img class="menora" src="/assets/images/hanukah/menorah-6.png"></div>
<div class="shabbatRow timeshow mb-0"><img class="menora" src="/assets/images/hanukah/menorah-7.png"></div>
<div class="shabbatRow timeshow mb-0"><img class="menora" src="/assets/images/hanukah/menorah-8.png"></div>
</div>
</div>

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