Netz & Shema

1. Fix ChaiTables extractor for US locations - to verify everywhere else
2. Include the Hida not to expect reward
3. Explain why tefilin at night is a problem
4. Round Netz only to the nearest second
5. Merge Shema's in Ohel Michael
6. Accommodate Rashi's Netz Shema pshat in the intro, even though we will disprove it later

_data/chaiTable.yml

@@ -681,8 +681,10 @@
   - Harrisburg_area_PA
   - Hartford_area_CT
   - Houston_area_TX
+  - Howell_area_NJ
   - Indianapolis_area_IN
   - Ithaca_area_NY
+  - Jackson_area_NJ
   - Kansas_City_area_MO
   - Lakewood_area_NJ
   - Liberty_area_NY
@@ -717,6 +719,7 @@
   - Spring_Valley_area_NY
   - St_Louis_area_MO
   - Stamford_area_CT
+  - Toms-River_area_NJ
   - Tuscon_area_AZ
   - WashingtonDC_area_MD
   - Waterbury_area_CT

_data/tv/simpleTVZman.yml

@@ -13,7 +13,7 @@
   names:
     hb: משיכיר
     et: Misheyakir
-    en: Early Talit & Tefilin
+    en: Misheyakir
     ru: талит и тфилин
 - id: sunriseNoVisual
   timeGetter: getNetz

_includes/printcal/netz/intro.md

@@ -1,6 +1,6 @@
-The three words of ייראוך עם-שמש<span data-footnote>תהילים עב:ה</span> have defined the natural expected morning routine of every Jew,<span data-footnote>The Ramban's use of the verse ועמך <i>כולם</i> צדיקים <span style="unicode-bidi: isolate;">(<span style="unicode-bidi: plaintext;">מלחמת השם על דפי הריף ח:-ט.</span>)</span> equates the word צדיקים with ותיקין. Rashi (ברכות בבלי כו) explains that word as המקדימין למצות ומחזרים לעשות דבר בזמנו ומצותו.</span> by awakening the dawn,<span data-footnote>טור א:א, לפי מאמר מיהודה בן תימא (אבות ה:ב) של "גבור כארי"</span> reading קריאת שמע right next to sunrise<span data-footnote>בריתא, ברכות בבלי כו</span> and finally conclude the Dawn services with תפילת שחרית at the moment of sunrise.<span data-footnote>This "expectation" is expressed through commentaries to <span style="unicode-bidi: plaintext;">ברכות בבלי ט:-י:</span> for two separate cases: The praise for Ḥizkiyahu's Tefila & what קהלא קדישה guarantee'd a harm-free day for. Specifically, the condition is the conjuction of "גאולה" (the last blessing of the Shema) and Tefila (the Amida). The Maharsha/Tosafot point out (respectively) its redundancy when taken at face value; after all, <i>everyone</i> conjoins Geula and Tefila. To resolve the apparent redundancy, they assert that the praise/blessing only works by this early time. This expectation was then explicitly codified (רמב"ם הלכות תפילה וברכת כהנים, ג:א)</span> Kabbalistically, this routine is essential to the upholding of the world itself, as it defends (either through testimony<span data-footnote>בתנא דבי אליהו זוטא פרק כב</span> or the light of kindness revealed by Hashem's mercy<span data-footnote>בא"ח ריש פר' פנחס</span>) against the prosecuting angels/forces of evil aiming to destroy the Jewish people. People who maintained the expectation (including our forefather Avraham<span data-footnote>Parashat Vayera, by the Aqeda</span> and kings such as David<span data-footnote>תהילים נח:ט</span> & Ḥizkiyahu<span class="fakeFootnote">5</span>) involke personal merit too,<span data-footnote>We have spread out the elements throughout the introduction (in both the main text & footnotes), yet an explicit list of all can be found in the Yalkut Yosef (2021 Edition), Oraḥ Ḥayim II, pg. 458.</span> including fear of heaven throughout the day.<span data-footnote><span style="unicode-bidi: plaintext;">ברכות ירושלמי כז.</span></span>
+The three words of ייראוך עם-שמש<span data-footnote>תהילים עב:ה</span> gave a definition to every Jew's assumed morning routine,<span data-footnote>The Ramban's use of the verse ועמך <i>כולם</i> צדיקים <span style="unicode-bidi: isolate;">(<span style="unicode-bidi: plaintext;">מלחמת השם על דפי הריף ח:-ט.</span>)</span> equates the word צדיקים with ותיקין. Rashi (ברכות בבלי כו) explains that word as המקדימין למצות ומחזרים לעשות דבר בזמנו ומצותו.</span> by awakening the dawn,<span data-footnote>טור א:א, לפי מאמר מיהודה בן תימא (אבות ה:ב) של "גבור כארי"</span> and reaching <span style="unicode-bidi: isolate;">קריאת שמע</span><span data-footnote>סיקום הגמרה (ברכות בבלי ט:) על משנה (ברכות א:ב).</span> & the <span style="unicode-bidi: isolate;">עמידה</span><span data-footnote>בריתא, ברכות בבלי כו. Combine this with the 2<sup>nd</sup> footnote from above to have it applying to everyone.<br>The commentaries to <span style="unicode-bidi: plaintext;">ברכות בבלי ט:-י:</span> reads into two separate occasions the assumption for תפילה בהנץ: The praise for Ḥizkiyahu's prayer & what קהלא קדישה guarantee'd a harm-free day for. When the גמרה attributed those benefits to the connection of גאולה (the last of ברכות שמע) and תפילה (the עמידה), the Maharsha/Tosafot point out its redundancy when taken at face value; after all, <i>everyone</i> conjoins Geula and Tefila. To resolve the apparent redundancy, they assert that the praise/blessing only works by this early time. This expectation was then explicitly codified (רמב"ם הלכות תפילה וברכת כהנים, ג:א).</span> by sunrise. Kabbalistically, this routine is essential to the upholding of the world itself, as it defends (either through testimony<span data-footnote>בתנא דבי אליהו זוטא פרק כב</span> or the light of kindness revealed by Hashem's mercy<span data-footnote>בא"ח ריש פר' פנחס</span>) against the prosecuting angels/forces of evil aiming to destroy the Jewish people. People who maintained the expectation (including our forefather <span style="unicode-bidi: isolate;">אברהם</span><span data-footnote>*וַיַּשְׁכֵּ֥ם* אַבְרָהָ֖ם בַּבֹּ֑קֶר (פרשת וירא, אחר הפכת סדום ועמורה).</span> and kings such as <span style="unicode-bidi: isolate;">דוד</span><span data-footnote>תהילים נח:ט</span> and <span style="unicode-bidi: isolate;">חזקיהו</span><span class="fakeFootnote">5</span>) involke personal merit too, including fear of heaven throughout the day.<span data-footnote><span style="unicode-bidi: plaintext;">ברכות ירושלמי כז.</span><br>The Mishna (אבות א:ג) appends this as a blessing to his advice to serve their master regardless of the reward, which is certainly applicable for prayer by sunrise (קשר גודל - חיד"א, ו:א). Nevertheless, we have spread through the introduction's main & footnote text all the possible rewards, all quoted from the Yalkut Yosef (2021 Edition) O"Ḥ II, pg. 458</span>
 
-Sepharadic communities featured customs that surrounded this time, such as Shabbat Baqashot or Seliḥot<span data-footnote>משנה תורה הלכות תשובה ג:ד, שו"ע או"ח תקפא:א</span> requests during the weekdays in the month of Elul and the Ten Days of Repentence.<span data-footnote>These rituals took place during the last four hours of the night, which contained Kabbalistic relevance by means of praying בשעת עת רצון.<br>ע"ע בי"י (מהדורה תשע"ו) אמוד מה</span> Other practices (such as staying all night to learn, whether for one or two<span data-footnote>בא"ח במדבר ז, כף החיים תצד:ו</span> (when applicable) nights of <span style="unicode-bidi: isolate;">חג השבועות</span><span data-footnote>חז"ע יו"ט שט</span> or the night of <span style="unicode-bidi: isolate;">הושענא רבה</span><span data-footnote>חז"ע סוכות עמוד תלח</span>) are scattered all throughout our calendar. As time went along, the application of תפילת שחרית בהנץ החמה also became subject to customs, with Maran Ovadia only<span data-footnote>ארחות מרן ז:ד</span> praying at this time for the surrounding customs & laws (an example of the latter is <span style="unicode-bidi: isolate;">תקופת החמה</span><span data-footnote>This is a custom name we gave to the Tekufa which would contain ברכת החמה; one would avoid water during that one hour period (as explained later), wait until the next morning to wake up and pray by הנץ החמה to say this ברכה as soon as possible. See חז"ע ברכות אמוד תעט for more information.</span>). An expanded approach, though, is labeled under the acronym of "אברהם"<span data-footnote>חידא, דבש לפי ה:ו; כף החיים פלאגי לא:ס</span>, derived from the verse וישכם אברהם בבוקר:
+Sepharadic communities featured customs that surrounded this time, such as בקשות (on שבת) or Seliḥot<span data-footnote>משנה תורה הלכות תשובה ג:ד, שו"ע או"ח תקפא:א</span> requests during the weekdays in the month of Elul and the Ten Days of Repentence.<span data-footnote>These rituals took place during the last four hours of the night, which contained Kabbalistic relevance by means of praying בשעת עת רצון.<br>ע"ע בי"י (מהדורה תשע"ו) אמוד מה</span> Other practices (such as staying all night to learn, whether for one or two<span data-footnote>בא"ח במדבר ז, כף החיים תצד:ו</span> (when applicable) nights of <span style="unicode-bidi: isolate;">חג השבועות</span><span data-footnote>חז"ע יו"ט שט</span> or the night of <span style="unicode-bidi: isolate;">הושענא רבה</span><span data-footnote>חז"ע סוכות עמוד תלח</span>) are scattered all throughout the Jewish calendar. As time went along, the application of תפילת שחרית בהנץ החמה also became subject to customs, with Maran Ovadia only<span data-footnote>ארחות מרן ז:ד</span> praying at this time for the surrounding customs & laws (an example of the latter is <span style="unicode-bidi: isolate;">תקופת החמה</span><span data-footnote>This is a custom name we gave to the Tekufa which would contain ברכת החמה; one would avoid water during that one hour period (as explained later), wait until the next morning to wake up and pray by הנץ החמה to say this ברכה as soon as possible. See חז"ע ברכות אמוד תעט for more information.</span>). An expanded approach, though, is labeled under the acronym of "אברהם"<span data-footnote>חידא, דבש לפי ה:ו; כף החיים פלאגי לא:ס</span>, derived from the verse וישכם אברהם בבוקר:
 
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 יכה - The text we'd read on *9 Av*