Rambam vs Maran footnote

1. Use classes instead of inline-styling
2. Include ROY's position on Korbanot Keriat Shema
3. Include Maran's position on Shema from Misheyakir

_includes/printcal/explanation-night-nort.md

@@ -1,20 +1,20 @@
 ###### Night (Three Stars)
 
-Night in halacha is defined by the emergence of three stars,<span data-footnote><span style="unicode-bidi: plaintext;">שבת בבלי לה:</span></span> which happens after 13½ seasonal minutes<span data-footnote>הליכות עולם (ח"א עמוד רנ), חזון עובדיה (יו"ט עמוד רלב ודש; ארבע תעניות עמוד טו; חנוכה עמוד עג)</span> post-sunset.<span data-footnote>Some may wonder: How is it possible for three stars to be visible in such a short time after sunset? Several authorities explain that the sign of stars is indeed not so easily discernable to the average person (even with good vision and visibility) because they are miniscule points within a broad picture, requiring even a faint star to be fixated on (while knowing where it would even first appear) prior to being able to discern it (ספר "לילה ויום של תורה" דף קע"ה והזמנים בהלכה ב' דפים תפ"ח-תצ"ג) in contrast to the vastly large sky background (יביע אומר ז' מ"א:ז' בשם גרא"ז, פני יהושע, גר"א). Light pollution is also a factor, which means that those living in cities are simply unable to see three stars immediately as they emerge.</span> This period ends the transition time of בין השמשות, with one now having fully entered the new Halachic day.
+Night in halacha is defined by the emergence of three stars,<span data-footnote><span class="hebSrc">שבת בבלי לה:</span></span> which happens after 13½ seasonal minutes<span data-footnote>הליכות עולם (ח"א עמוד רנ), חזון עובדיה (יו"ט עמוד רלב ודש; ארבע תעניות עמוד טו; חנוכה עמוד עג)</span> post-sunset.<span data-footnote>Some may wonder: How is it possible for three stars to be visible in such a short time after sunset? Several authorities explain that the sign of stars is indeed not so easily discernable to the average person (even with good vision and visibility) because they are miniscule points within a broad picture, requiring even a faint star to be fixated on (while knowing where it would even first appear) prior to being able to discern it (ספר "לילה ויום של תורה" דף קע"ה והזמנים בהלכה ב' דפים תפ"ח-תצ"ג) in contrast to the vastly large sky background (יביע אומר ז' מ"א:ז' בשם גרא"ז, פני יהושע, גר"א). Light pollution is also a factor, which means that those living in cities are simply unable to see three stars immediately as they emerge.</span> This period ends the transition time of בין השמשות, with one now having fully entered the new Halachic day.
 
 Many laws are predicated on the beginning of the night,<span data-footnote>Such as ending Tefilath Minḥa (Y.Y. 235 5), Hefsek Taharah (Taharat HaBayit vol. 2 pages 265-274), Shvut beMakom Mitzvah on Friday afternoon (H.B. 261 1), Earliest Keriath Shema of night (S.A. 235 1) and of many other mitzvot.</span> yet a more stringent calculation of 20 minutes<span data-footnote>רמב"ם הלכות תרומות ז:ב</span> is used in areas which are either encouraged or demanded (such as ending a Rabbinic fast<span data-footnote>חזון עובדיה ארבע צומות דף יב.</span>). Depending on the calendar mode, this stringency is calculated differently: While the Amudeh Hora'ah calendar chooses to list this time daily and calculate the time through its (adjusted-)seasonal minutes, the Ohr Hachaim calendar simplifies this to only show by days which require this stringenc and calculates these minutes as fixed 60 second-minutes.
 
 ---
 
-Although Shabbat is another day that should be over after <span style="unicode-bidi: isolate;">בין השמשות</span><span data-footnote>We use the 20 minute opinion over the regular 13.5 minute version to include the Rambam's time of צאת הכוכבים, with an added two minutes to accommodate רב יוסי's opinion on בין השמשות. To avoid any potential acts of descecration, we have chosen to hide the regular nightfall time time for any Shabbat/Yom Tov. Those looking to use it for legitimate purposes (such as the latest time one could start שעודת שלישית בדיעבד) should look to applying this time *from the prior/following day* (whichever is more stringent).</span>, there is a specific commandment to add a small amount of minutes, labeled as <span style="unicode-bidi: isolate;">תוספת שבת</span>.<span data-footnote><span style="unicode-bidi: plaintext;">שו"ע או"ח רצ"ג:א'</span></span> For Maran Ovadya zt"l, properly codifying a time involved sacrificing on the pure complicated math that calendars would provide and accommodating stricter halachic positions on nightfall<span data-footnote>This works in our favor, as the Shulḥan Arukh (<span style="unicode-bidi: isolate;">או"ח רצ"ג:ב'</span>) demands one to only take out Shabbat once all element of doubt were clarified. Although the context is specifically in reference to an astronomical doubt (which is relevant to how they determined times before calendars), it is a display of humility to respect שיטת הפוסקים when tackling such a potential transgression of חלול שבת</span>, including:
+Although Shabbat is another day that should be over after <span class="hebMidWord">בין השמשות</span><span data-footnote>We use the 20 minute opinion over the regular 13.5 minute version to include the Rambam's time of צאת הכוכבים, with an added two minutes to accommodate רב יוסי's opinion on בין השמשות. To avoid any potential acts of descecration, we have chosen to hide the regular nightfall time time for any Shabbat/Yom Tov. Those looking to use it for legitimate purposes (such as the latest time one could start שעודת שלישית בדיעבד) should look to applying this time *from the prior/following day* (whichever is more stringent).</span>, there is a specific commandment to add a small amount of minutes, labeled as <span class="hebMidWord">תוספת שבת</span>.<span data-footnote><span class="hebSrc">שו"ע או"ח רצ"ג:א'</span></span> For Maran Ovadya zt"l, properly codifying a time involved sacrificing on the pure complicated math that calendars would provide and accommodating stricter halachic positions on nightfall<span data-footnote>This works in our favor, as the Shulḥan Arukh (<span class="hebMidWord">או"ח רצ"ג:ב'</span>) demands one to only take out Shabbat once all element of doubt were clarified. Although the context is specifically in reference to an astronomical doubt (which is relevant to how they determined times before calendars), it is a display of humility to respect שיטת הפוסקים when tackling such a potential transgression of חלול שבת</span>, including:
 
 {:.fakeListItem}
 Determining these times **astronomically**, independent of the law-based seasonal-minute calculation. Solving this would mean giving a generic time that could encompass everything or being very precise that would make the value vary weekly (through the use of degrees below the horizon)
 
 {:.fakeListItem}
-An accommodation for the מג'רב, adding an extra 7 minutes to the final count.<span data-footnote><span style="unicode-bidi: plaintext;">בא"ח, (שנה ראשון) ויקהל ד', אור לציון א' יו"ד סימן י'. כל בפסק הלכה בשם רב יצחק יוסף בעין יצחק חלק ג אמוד ת"ב</span></span>
+An accommodation for the מג'רב, adding an extra 7 minutes to the final count.<span data-footnote><span class="hebSrc">בא"ח, (שנה ראשון) ויקהל ד', אור לציון א' יו"ד סימן י'. כל בפסק הלכה בשם רב יצחק יוסף בעין יצחק חלק ג אמוד ת"ב</span></span>
 
 {:.fakeListItem}
-Following in the footsteps of the extremely pious individuals throughout Sepharadic history<span data-footnote><span style="unicode-bidi: plaintext;">ראה באור לציון ד' פרק כ' הערה ב'</span></span> that waited until the time of Nightfall according to _Rabbenu Tam_<span data-footnote><span style="unicode-bidi: plaintext;">פסחים בבלי צד.</span></span> prior to doing melakha, especially considering this was the fundamental time for nightfall held by the Shulḥan Arukh.<span data-footnote>או"ח סימן רס"א:ב. כן הוא ברוב הראשונים. We do not hold by this interpretation of nightfall as the fundamental time since the minhag has already been established like the Geonim, who've solved the "contradiction in Gemara's" by either timelining each position of R' Yehuda (Maram Alashkar in Teshuvat HaGeonim) or dismissing it as an astronomic time (גר"א על שו"ע או"ח סימן רס"א)</span> This would make the time length **72 seasonal minutes** long (with a limit in the Amudeh Hora'ah calendar mode to 72 fixed minutes when the seasonal time is longer than this,<span data-footnote><span style="unicode-bidi: plaintext;">ילקוט יוסף (מהדורה חדשה) סימן רצ"ג עמוד תשכד; הלכה ברורה, הקדמת לסימן רס"א הלכה י"ט; יודעי בינה ז':ו'</span></span> since it argues that Rabbenu Tam's Nightfall time is already a stringency and one need not be so stringent.<span data-footnote>We do not use this leniency to determine how long a Biblical seasonal hour would last, since they start from Dawn which is always 72 seasonal minutes before sunrise. Using this fixed time would make the time disproportionate, and hatzot would be earlier than the regular time.</span>)
+Following in the footsteps of the extremely pious individuals throughout Sepharadic history<span data-footnote><span class="hebSrc">ראה באור לציון ד' פרק כ' הערה ב'</span></span> that waited until the time of Nightfall according to _Rabbenu Tam_<span data-footnote><span class="hebSrc">פסחים בבלי צד.</span></span> prior to doing melakha, especially considering this was the fundamental time for nightfall held by the Shulḥan Arukh.<span data-footnote>או"ח סימן רס"א:ב. כן הוא ברוב הראשונים. We do not hold by this interpretation of nightfall as the fundamental time since the minhag has already been established like the Geonim, who've solved the "contradiction in Gemara's" by either timelining each position of R' Yehuda (Maram Alashkar in Teshuvat HaGeonim) or dismissing it as an astronomic time (גר"א על שו"ע או"ח סימן רס"א)</span> This would make the time length **72 seasonal minutes** long (with a limit in the Amudeh Hora'ah calendar mode to 72 fixed minutes when the seasonal time is longer than this,<span data-footnote><span class="hebSrc">ילקוט יוסף (מהדורה חדשה) סימן רצ"ג עמוד תשכד; הלכה ברורה, הקדמת לסימן רס"א הלכה י"ט; יודעי בינה ז':ו'</span></span> since it argues that Rabbenu Tam's Nightfall time is already a stringency and one need not be so stringent.<span data-footnote>We do not use this leniency to determine how long a Biblical seasonal hour would last, since they start from Dawn which is always 72 seasonal minutes before sunrise. Using this fixed time would make the time disproportionate, and hatzot would be earlier than the regular time.</span>)
 
 Thereby, although Maran Ovadya zt"l recommended the time for Rabbenu Tam for those who could have<span data-footnote>יביע עומר ב' סימן כ"א</span>, he concluded a minimum time in Israel of 30 fixed minutes every week. In our PDF, the Ohr Hachaim mode will use a default flat number of 40 minutes<span data-footnote>This number could be used as high up as Vilna (see ילקוט טהרה מכתב עז)</span> (with the ability to customize this number before exporting the PDF) if it's more north than Israel, whereas the Amudeh Hora'ah calendar will use the eqivalent of 30 minutes on the equinox day translated into degrees (7.14º). A standard minimum is enforced of 20 seasonal minutes and 20 fixed minutes, to enforce the legal nightfall time for locations closer to the equator (like Panama), which would have an astronomical nightfall earlier than when we could halachically take out Shabbat.