Rewriting Dawn for the 37th time

Also, fix Misheyakir

Also, fix ics/excel exporting on days 30 and 31 of the month, as well as 29 on non-leap years

Also, start reworking the Shabbat flyers. Hebrew text, location right under the ZY logo, shrunk aspect ratio and soon to put makam there

_includes/printcal/netz/times.md

@@ -4,10 +4,10 @@ Dawn begins the halachic day, signified by the visibility of the sun's rays in t
 
 ---
 
-Measurements for calculating halachic times comes from the average day as a reference point.<span data-footnote>Each day is measured by its length from sunrise to sunset, making the average when the both the day and night span 12 hours. Rather than use our system of hours, the Talmud (פסחים בבלי צד) instead used space measurements, converted to the amount of time it took the average person to walk said space. Specifically, the measurements are 40 mil, with each mil being 2000 *Amot* long. (Sourcing involves math from S"A O"Ḥ 261:2, which says that 75%/3&frasl;4<sup>th</sup>'s of a singular mli is 1500 *Amot*)</span> We could then infer each individual time-portion of the larger measurement and extend outwards into the period of twilight.<span data-footnote>Twilight is a time period that's used either within or in addition to (debate between the Bet Yosef & the GR"A, irrelevant for our discussion here even though it's relevant to defining a seasonal hour) the measurements of day, even though it's outside of the range from sunrise to sunset.</span> Since dawn happens at the beginning of the first<span data-footnote>The time period following sunset until "צאת כל הכוכבים" (GR"A on S"A O"Ḥ 261) is another period of twilight, as long as the morning's. However, the practicality of this later twilight from our text of the Gemara is to determine the morning's twilight length. The GR"A (ibid) negates any legal perspective for this second twilight, whereas R' Hai Gaon & R' Sherira Gaon suggests (quoted in Teshuvot Maharam Alashkar 96) that there was an initial legal outcome of the night's twilight, until R Yehuda himself revolked that by the time he concluded his ruling (Shabbat Bavli 34b).<br>
-The third interpretation comes from Rabbenu Tam, who includes the legal time of "Ben Hashemashot" (time of doubt whether its day or night, lasting 3&frasl;4<sup>th</sup>'s of a mil) within the end of the night's twilight. With the basis of the assertion being that there is a parralel in the twilights in the legal world as well, the Ḥatam Sofer (commentary on S"A O"Ḥ 89, MG"A 2) adds onto the parralel's by introducing a "Ben Hashemashot" at the start of Dawn. Practically, this means the day's certain beginning only starts after Dawn, introducing a new time into the morning's routine. (One possible explanation is given by the Yalkut Yosef (5781 Edition) O"Ḥ II, pg 464, distinguishing between "שיאיר פני כל המזרח" and "שהבריק השחר כנקודה בלבד", based on the Mishna Berurah 89:2). Nevertheless, both the premise law and the extrapolated law contradict our tradition of there being no resemblence in the conclusion of the "Talmudic contradiction" between the times post-sunset and pre-dawn, instead giving clear singular definitions to both Dawn and sunset.</span> twilight, figuring out how long our twilight period lasts will give us the time of Dawn once we subtract its length from the time of sunrise.
+These Halachic times are determined not through what our eyes see (whether the sky correlates to the astronomical description of Dawn above), but rather through measurements. On the average day,<span data-footnote>Each day is measured by its length from sunrise to sunset, making the average when the day spans 12 hours. This will cause the night to also span 12 hours, allowing for a description of Dawn before any adjustments for the differing sun movements throughout the seasons</span> one could measure the length of the day from sunrise to sunset, break them up into smaller units<span data-footnote>The Talmud (פסחים בבלי צד) instead used the space measurement unit of "mil", converted to the amount of time it took the average person to walk said space of 2000 *Amot* long. (Sourcing involves math from S"A O"Ḥ 261:2, which says that 75%/3&frasl;4<sup>th</sup>'s of a singular mil is 1500 *Amot*)</span> and use math-variables to fill in the blanks caused by twilight.<span data-footnote>Twilight is a time period that's used either within or in addition to (debate between the Bet Yosef & the GR"A, irrelevant for our discussion here even though it's relevant to defining a seasonal hour) the measurements of day, even though it's outside of the range from sunrise to sunset.</span>
 
-The length of these twilights are subject to debate; although Rava (based on Rabbi Yoḥanan’s statement) reserves 10 mil (leaving only _30 mil_ for the rest of the day), our texts of the Gemara concludes like Rabbi Yehuda that only reserves 8 mil (leaving an extra 2 mil for the day's length). Thereby, our _4 mil_ of twilight between Dawn to Sunrise with every mil being measured as **18 minutes long**<span data-footnote>ש"ע או"ח תנט:ב</span> gives us a time of dawn that is **72 minutes**.
+In our case, there are two variables: the length of our measuring unit, multiplied by a separate variable that'll determine how much of this measuring unit one should extend outwards from our sunrise->sunset measurement.<span data-footnote>The map of the day includes two of these twilight periods; one before the sunrise and one after the sunset. This second time period of twilight maintains the same length as the morning's, concluding with "צאת כל הכוכבים" (GR"A on S"A O"Ḥ 261). However, the practicality of this later twilight from our text of the Gemara is to determine the morning's twilight length. The GR"A (ibid) negates any legal perspective for this second twilight, whereas R' Hai Gaon & R' Sherira Gaon suggests (quoted in Teshuvot Maharam Alashkar 96) that there was an initial legal outcome of the night's twilight, until R Yehuda himself revolked that by the time he concluded his ruling (<span class="hebSrc">שבת בבלי לד:</span>).<br>
+The third interpretation comes from Rabbenu Tam, who includes the legal time of "Ben Hashemashot" (time of doubt whether its day or night, lasting 3&frasl;4<sup>th</sup>'s of a mil) within the end of the night's twilight. With the basis of the assertion being that there is a parralel in the twilights in the legal world as well, the Ḥatam Sofer (commentary on S"A O"Ḥ 89, MG"A 2) adds onto the parralel's by introducing a "Ben Hashemashot" at the start of Dawn. Practically, this means the day's certain beginning only starts after Dawn, introducing a new time into the morning's routine. (One possible explanation is given by the Yalkut Yosef (5781 Edition) O"Ḥ II, pg 464, distinguishing between "שיאיר פני כל המזרח" and "שהבריק השחר כנקודה בלבד", based on the Mishna Berurah 89:2). Nevertheless, both the premise law and the extrapolated law contradict our tradition of there being no resemblence in the conclusion of the "Talmudic contradiction" between the times post-sunset and pre-dawn, instead giving clear singular definitions to both Dawn and sunset.</span> The converted time of each unit is **18 minutes**,<span data-footnote>ש"ע או"ח תנט:ב</span> deducable from how many minutes there are in that day (12\*60=720) divided by how many mil a day has (720/40=18). Concluding unlike Rava (based on Rabbi Yoḥanan),<span data-footnote>They maintain that "5 mil" is used for each period of twilight, practically converting that to 1&frasl;8<sup>th</sup> of the day's length with our mil count</span> Rabbi Yehuda leaves enough room for a twilight time of **72 minutes**.<span data-footnote>This is 1&frasl;10<sup>th</sup> of the day's length</span> Dawn then happens at the beginning of that twilight period.
 
 The codification of this law from our authorities views the context (Israel on Erev Pesaḥ<span data-footnote>This refers to the spring equinox, where the length of day & night is symmetric to each other. Lengths of each are shortened/extended depending on how far one is from this day and it's fall counterpart on September 20<sup>th</sup>.</span>) as a means to create an astronomical parralel<span data-footnote>Specifically, the sun's position below the horizon, measurable at 16.04 degrees</span> to the passage of time; however, when the parameters change (such as the different days of the calendar or different locations than Israel), we maintain the time length of twilight would also accommodate.<span data-footnote>This is unlike those that codified the concluded time itself irrespective of the astronomical inconsistency, in the form of "fixed minutes". According to these opinions, 72 minutes would be the same 72 minutes throughout the whole year and the whole world. For further research, read the following:<br>תוספות הראש (ברכות ג: ד"ה כיון), מור וקציעה (ריש ס רל"ג) ודרך החיים (הלכןת ערב שבת). גם גרסאות המדויקות של הרמב"ם (גרסת רב יוסף קאפח)</span>
 

_includes/zmanDescription/alot/body.md

@@ -1,7 +1,11 @@
-The Halachic start of the day is Dawn, when the sun's rays can be seen in the lit-up Eastern part of the sky (Rosh, Brachot 4:1; Rambam Pirush Mishnayoth Yoma 3:1; Shulḥan Arukh O.Ḥ. 89:1). In Hebrew, this time is either called עלות השחר (as used in Genesis 32:25; Variant of וכמו השחר עלה is used in Genesis 19:15) or <span style="unicode-bidi: isolate;">עמוד השחר</span> (משנה ברכות א:א). Practically, the new day's obligations start from this time (such as not eating before prayer; S"A O"Ḥ 89:5), even though active-commands should be delayed until sunrise when one is not in an pressing circumstance (although one who erroniously did it before sunrise is exempt post-facto). This also means that the night's commandments are no longer performable, such as Tiqqun Ḥaṣoth, Qeriath Shema (when not obmitted due to negligence) and the evening prayer.
+Dawn begins the halachic day, signified by the visibility of the sun's rays in the illuminated eastern sky. (Rosh, Berakhoth 4:1; Rambam Pirush Mishnayoth Yoma 3:1; Shulḥan Arukh O.Ḥ. 89:1). In Hebrew, this time is either called עלות השחר (as used in Genesis 32:25; Variant of וכמו השחר עלה is used in Genesis 19:15) or <span style="unicode-bidi: isolate;">עמוד השחר</span> (משנה ברכות א:א). It's the moment that transitions from the night's commandments (examples: תיקון רחל, קריאת שמע של ערבית & תפילת ערבית) to the days commandments (like not eating before prayer; S"A O"Ḥ 89:5), even if not a full-proof perfect one. This is because there are cases where the night's commandments (קריאת שמע בלי ברכת השכיבנו) could still be done into the day, and practically, one should still not perform positive commandments (such as prayer) until sunrise (unless there is a pressing circumstance. Also, one who erroneously did any commndment before sunrise is exempt post-facto).
 
 ---
 
-The Talmud (פסחים בבלי צד) asserts that the time this astronomical sighting (the lessening of the firmanent's thickness) occurs can be measured backwards from sunrise in the time-equivalent measurement of a *mil*. A *mil* is the distance of 2000 *Amot* (math derived from S"A O"Ḥ 261:2), and we measure this space in a time format by determining how long it would take the average person to walk this distance. However, we only use this fixed measurement on an equinox day; on other days, how long a *mil* is can be determined by the length of the day (as explained by מנחת כהן (מבוא השמש מאמר ב פרק ג) על שו"ת פאר הדור 44. זה פסק של מרן עובדיה, והביא ראיה מבא"ח (שנא ראשונה - וארא ה, ויקהל ד, צב ח; שנא שניא - נח ז; רב פעלים ב:ב), וכן הסכים הילקוט יוסף (נ"ח:ג)). Our custom is to equate each mil as **eighteen minutes** (S"A O"Ḥ 459:2), and since we hold by Rabbi Yehuda that there is 4 mil between dawn to sunrise, Dawn would happen **72 seasonal minutes** before sunrise.
+These Halachic times are determined not through what our eyes see (whether the sky correlates to the astronomical description of Dawn above), but rather through measurements. On the average day (where there are 12 hours of day and 12 hours of night), one could measure the length of the day from sunrise to sunset, break them up into smaller units called "mil" - each spanning 18 minutes (ש"ע או"ח תנט:ב), and use 4 of those mil (as held by R' Yehuda, פסחים בבלי צד) to get to a Dawn time that takes place 72 minutes before sunrise.
 
-One last factor that could affect the calculation is R' David Yosef's opinion (as represented in Halacha Berurah, intro to siman 261 halacha 13) of latitudinal deviation (from the Minchat Cohen (2 4), Pri Ḥadash (Kuntres DeBey Shimshey 8) & Bet David 104), where the base time of 72 minutes changes depending on how far one is from the equator in respect to Israel. This is done to factor the astronomical reality, where the duration of twilight expands/shrinks depending on its distance to the equator (meaning it could even be shorter than Israel's time). As such, rather than focusing on the codified time of 72 minutes, we would determine where the sun is positioned relative to the earth on the equinox day in Israel (scientifically referred to as "degrees below the horizon"). We would then apply that position/degree to the respective location on the equinox day, measure the resulting minutes before sunrise and make _those_ minutes seasonal. Since this position is subject to a dispute between R' David Yosef & R' Yitzḥak Yosef (Ein Yitzḥak), we made this deviation accommodation in a mode labeled "Amudeh Hora'ah" mode. Those looking to maintain the status quo of standard seasonal minutes should switch to the "Ohr Hachaim" mode.
+The codification of this law from our authorities views the context of the Talmud (Israel on the spring equinox - Erev Pesaḥ) as a means to create an astronomical parralel of where the sun is below the horizon (16.04 degrees) to the passage of time; however, when the parameters change (such as the different days of the calendar or different locations than Israel), we maintain the time length of twilight would also accommodate.
+
+Recreating the context of the Gemara is as easy as applying the sun's position ("degree") below the horizon on the equinox day at those minutes to the respective location. [Halacha Berurah (intro to siman 261 halacha 13), based on Minḥath Kohen (2 4), Pri Ḥadash (Kuntres DeBey Shimshey 8) & Bet David (104). Although R David writes one should only be stringent and increase, the logic of using it for leniencies by regular seasonal minutes also apply by these adjusted-seasonal minutes] One could then measure the time that this astronomical event takes place until sunrise to get the length of twilight fitting for that location - however, one who wants to use regular 72 seasonal minutes should use the Ohr Hachaim mode. To fit it with the normative Sepharadic custom of using minutes based on how long the sun is above the horizon, this twilight period is then lengthened/shortened accordingly. (see further: מנחת כהן (מבוא השמש מאמר ב פרק ג) על שו"ת פאר הדור 44. זה פסק של מרן עובדיה, והביא ראיה מבא"ח (שנא ראשונה - וארא ה, ויקהל ד, צב ח; שנא שניא - נח ז; רב פעלים ב:ב), וכן הסכים הילקוט יוסף (נ"ח:ג))
+
+The calendar times generated using our formula may result in either a leniency or a stringency, dependent on the scenario & the other time used in the comparsion. Due to the nature of how reliant we are on our time, *any* other formula that would generate more comfortable/lenient times may **not** be used to supersede our "stringencies", considering they use premises not adopted by our authorities. See י"י (מהדורת תשפ"א) עמוד תעה סימן פט:יב for further information.

_includes/zmanDescription/misheyakir.md

@@ -1,11 +1,19 @@
-Misheyakir (literally "when you recognize") is the time where there is enough light in the sky for one to distinguish between the colors of white & "Techelet" (blue - משנה תורה ב:א & מגיד משרים פרשת קרח). Mitzvot that depend on recongition can be done now (Berachot 9b), such as:
+Misheyakir (literally "when you recognize") is the time where there is enough light in the sky for one to distinguish between the colors of white & "Techelet" (blue - משנה תורה ב:א & מגיד משרים פרשת קרח). Mitzvot that depend on recongition can be done now (Berakhot 9b), such as:
 
 - Wearing ציצית (Braitah in Menachot 43b quoting the verse in Bamidbar 15:39 - וראיתם אותו)
 - Wearing תפילין (Rabbenu Yona quoting the verse in Devarim 28:10 - וְרָאוּ֙ כׇּל־עַמֵּ֣י הָאָ֔רֶץ כִּ֛י שֵׁ֥ם יְהֹוָ֖ה נִקְרָ֣א עָלֶ֑יךָ)
 - Reciting Shema (MG"A on Orach Hayim 58:6 in the name of the Ramban - The way to fulfil ובקומך is when people get up, and most people get it when they can see someone who they are somewhat familiar with 4 אמות away).
 
 Although each of these actions are based on different forms of recognition, the Bet Yosef says that they are really all in the same time.
 
+---
+
+Although earlier authorities did not assign any type of measurement to this time (leaving it to be determined on a practical level), later authorities used measurements relative to the time of Dawn. Without restating how to calculate Dawn, Misheyakir according to the letter of the law happens after **1&frasl;12<sup>th</sup>'s** of the time passed from Dawn until sunrise ("six zemaniyot/seasonal minutes"). However, that time is the letter-of-the-law, for those who need to go to work or leave early in the morning to travel; people should ideally wait until **1&frasl;6<sup>th</sup>'s** of the time passed instead.
+
+(Source for seasonal minutes: Halacha Berura pg. 227)
+
+<!-- 
+
 ----
 
 This time is subject to many The time allocated to each is consistently different The default calculation  are different times The Gemara (ברכות ט) explains that when a person can distinguish between the blue (techelet) and white strings of their tzitzit, that is the earliest time a person can put on their talit and tefilin for Shacharit.
@@ -37,4 +45,4 @@ This time is subject to many The time allocated to each is consistently differen
     this because it is more according to the nature of the world.
     However, it does not seem like Rabbi Ovadiah Yosef ZT\"L or the
     Yalkut Yosef agrees with this opinion. Elevation is not included in
-    Luach Amudei Horaah mode.
+    Luach Amudei Horaah mode. -->

assets/js/features/excelPrepare.js

@@ -17,7 +17,7 @@ import WebsiteCalendar from "../WebsiteCalendar.js";
  * @param {{ language: "en-et" | "en" | "he"; timeFormat: "h11" | "h12" | "h23" | "h24"; seconds: boolean; zmanInfoSettings: Parameters<typeof jCal.getZmanimInfo>[3]; calcConfig: Parameters<OhrHachaimZmanim["configSettings"]>; netzTimes: number[] }} funcSettings
  */
 export default function spreadSheetExport (amudehHoraahZman, plainDateParams, geoLocationData, useElevation, isIsrael, zmanList, monthView=true, funcSettings) {
-	const baseDate = new Temporal.PlainDate(...plainDateParams).with({ day: 1 })
+	const baseDate = new Temporal.PlainDate(...plainDateParams)
 	const geoLocation = new GeoLocation(...geoLocationData);
 
 	const jCal = new WebsiteCalendar(baseDate);

assets/js/features/export.js

@@ -147,7 +147,7 @@ export default class exportFriendly {
 
 		for (let i = 1; i <= zmanLister.jCal.getDate().monthsInYear; i++) {
 			const monthICSData = [...icsParams]
-			monthICSData[1] = [isoYear, i, isoDay, isoCalendar]
+			monthICSData[1] = [isoYear, i, 1, isoCalendar]
 			giveData.push(monthICSData)
 		}
 
@@ -244,7 +244,7 @@ export default class exportFriendly {
 
 		for (let i = 1; i <= zmanLister.jCal.getDate().monthsInYear; i++) {
 			const monthExcelData = [...excelParams]
-			monthExcelData[1] = [isoYear, i, isoDay, isoCalendar]
+			monthExcelData[1] = [isoYear, i, 1, isoCalendar]
 			giveData.push(monthExcelData)
 		}