From a900d0aec6124e64ccaae8daaa5eeaccafa99771 Mon Sep 17 00:00:00 2001 From: NightScript <18664762+NightScript370@users.noreply.github.com> Date: Mon, 16 Dec 2024 17:12:52 -0500 Subject: [PATCH] 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 | 3 ++ _data/tv/simpleTVZman.yml | 2 +- _includes/printcal/netz/intro.md | 4 +- _includes/printcal/netz/times.md | 10 ++--- assets/js/features/chaiTables.js | 2 +- assets/js/shul-wall/times.js | 56 +++++++++++++++++++++++---- pages/shul-wall/ohel-michael-adj.html | 10 +++-- 7 files changed, 67 insertions(+), 20 deletions(-) diff --git a/_data/chaiTable.yml b/_data/chaiTable.yml index 72d76df..8a50f95 100644 --- a/_data/chaiTable.yml +++ b/_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 diff --git a/_data/tv/simpleTVZman.yml b/_data/tv/simpleTVZman.yml index 0ddc8fa..3c66025 100644 --- a/_data/tv/simpleTVZman.yml +++ b/_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 diff --git a/_includes/printcal/netz/intro.md b/_includes/printcal/netz/intro.md index a0099f8..3f31c2d 100644 --- a/_includes/printcal/netz/intro.md +++ b/_includes/printcal/netz/intro.md @@ -1,6 +1,6 @@ -The three words of ייראוך עם-שמשתהילים עב:ה have defined the natural expected morning routine of every Jew,The Ramban's use of the verse ועמך כולם צדיקים (מלחמת השם על דפי הריף ח:-ט.) equates the word צדיקים with ותיקין. Rashi (ברכות בבלי כו) explains that word as המקדימין למצות ומחזרים לעשות דבר בזמנו ומצותו. by awakening the dawn,טור א:א, לפי מאמר מיהודה בן תימא (אבות ה:ב) של "גבור כארי" reading קריאת שמע right next to sunriseבריתא, ברכות בבלי כו and finally conclude the Dawn services with תפילת שחרית at the moment of sunrise.This "expectation" is expressed through commentaries to ברכות בבלי ט:-י: 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, everyone 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) Kabbalistically, this routine is essential to the upholding of the world itself, as it defends (either through testimonyבתנא דבי אליהו זוטא פרק כב or the light of kindness revealed by Hashem's mercyבא"ח ריש פר' פנחס) against the prosecuting angels/forces of evil aiming to destroy the Jewish people. People who maintained the expectation (including our forefather AvrahamParashat Vayera, by the Aqeda and kings such as Davidתהילים נח:ט & Ḥizkiyahu5) involke personal merit too,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. including fear of heaven throughout the day.ברכות ירושלמי כז. +The three words of ייראוך עם-שמשתהילים עב:ה gave a definition to every Jew's assumed morning routine,The Ramban's use of the verse ועמך כולם צדיקים (מלחמת השם על דפי הריף ח:-ט.) equates the word צדיקים with ותיקין. Rashi (ברכות בבלי כו) explains that word as המקדימין למצות ומחזרים לעשות דבר בזמנו ומצותו. by awakening the dawn,טור א:א, לפי מאמר מיהודה בן תימא (אבות ה:ב) של "גבור כארי" and reaching קריאת שמעסיקום הגמרה (ברכות בבלי ט:) על משנה (ברכות א:ב). & the עמידהבריתא, ברכות בבלי כו. Combine this with the 2nd footnote from above to have it applying to everyone.
The commentaries to ברכות בבלי ט:-י: 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, everyone 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). by sunrise. Kabbalistically, this routine is essential to the upholding of the world itself, as it defends (either through testimonyבתנא דבי אליהו זוטא פרק כב or the light of kindness revealed by Hashem's mercyבא"ח ריש פר' פנחס) against the prosecuting angels/forces of evil aiming to destroy the Jewish people. People who maintained the expectation (including our forefather אברהם*וַיַּשְׁכֵּ֥ם* אַבְרָהָ֖ם בַּבֹּ֑קֶר (פרשת וירא, אחר הפכת סדום ועמורה). and kings such as דודתהילים נח:ט and חזקיהו5) involke personal merit too, including fear of heaven throughout the day.ברכות ירושלמי כז.
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 -Sepharadic communities featured customs that surrounded this time, such as Shabbat Baqashot or Seliḥotמשנה תורה הלכות תשובה ג:ד, שו"ע או"ח תקפא:א requests during the weekdays in the month of Elul and the Ten Days of Repentence.These rituals took place during the last four hours of the night, which contained Kabbalistic relevance by means of praying בשעת עת רצון.
ע"ע בי"י (מהדורה תשע"ו) אמוד מה Other practices (such as staying all night to learn, whether for one or twoבא"ח במדבר ז, כף החיים תצד:ו (when applicable) nights of חג השבועותחז"ע יו"ט שט or the night of הושענא רבהחז"ע סוכות עמוד תלח) 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 onlyארחות מרן ז:ד praying at this time for the surrounding customs & laws (an example of the latter is תקופת החמהThis 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.). An expanded approach, though, is labeled under the acronym of "אברהם"חידא, דבש לפי ה:ו; כף החיים פלאגי לא:ס, derived from the verse וישכם אברהם בבוקר: +Sepharadic communities featured customs that surrounded this time, such as בקשות (on שבת) or Seliḥotמשנה תורה הלכות תשובה ג:ד, שו"ע או"ח תקפא:א requests during the weekdays in the month of Elul and the Ten Days of Repentence.These rituals took place during the last four hours of the night, which contained Kabbalistic relevance by means of praying בשעת עת רצון.
ע"ע בי"י (מהדורה תשע"ו) אמוד מה Other practices (such as staying all night to learn, whether for one or twoבא"ח במדבר ז, כף החיים תצד:ו (when applicable) nights of חג השבועותחז"ע יו"ט שט or the night of הושענא רבהחז"ע סוכות עמוד תלח) 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 onlyארחות מרן ז:ד praying at this time for the surrounding customs & laws (an example of the latter is תקופת החמהThis 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.). An expanded approach, though, is labeled under the acronym of "אברהם"חידא, דבש לפי ה:ו; כף החיים פלאגי לא:ס, derived from the verse וישכם אברהם בבוקר: {:.customBulletList #bulletA} יכה - The text we'd read on *9 Av* diff --git a/_includes/printcal/netz/times.md b/_includes/printcal/netz/times.md index 15aebd7..cade762 100644 --- a/_includes/printcal/netz/times.md +++ b/_includes/printcal/netz/times.md @@ -1,16 +1,16 @@
Dawn - עלותGenesis 32:25. Variant of וכמו השחר עלה is used in Genesis 19:15/עמודמשנה ברכות א:א השחר
-Dawn begins the halachic day, signified by the visibility of the sun's rays in the illuminated eastern sky.רא"ש, ברכות ד:א; רמב"ם פירוש המשניות ד:א; ש"ע א"ח פט:א It's the moment that transitions from the night's commandments (examples: תיקון רחל,Not included in this rule is תיקון לאה, which could be said even after Dawn since it is only מזמורי תהילים. On the otherhand, the full seder of תיקון רחל should only be said prior to Dawn. (הליכות עולם א' פרשת וישלח הלכה ו; שו"ת איש מצליח חלק א סימן ד)
The permissibility to say תיקון רחל in the time surrounding Dawn is subject to great dispute. Concluding within the half hour prior to Dawn is permitted considering our ability to determine whether the Dawn has risen to the precise minute (negating the concern of רב פעלים חלק ב או"ח סעיף ב. This letter-of-the-law ruling was represented in בא"ח א וישלח הלכה ח). On the other hand, saying it after dawn is forbidden from the words of the Zohar (as repeated in משפת כתוב ס"א, quoted in י"י (מהדורא תשפ"א) א:מח (אמוד פא)), meaning one should not say it even during the time until Misheyakir (against שו"ת יצחק ירנן ח"א סי' כ"ז & responsa attributed to שו"ת איש מצליח by RYY). קריאת שמע של ערבית & תפילת ערבית) to the days commandments (like not eating before prayerש"ע או"ח פט:ה), 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). +Dawn begins the halachic day, signified by the visibility of the sun's rays in the illuminated eastern sky.רא"ש, ברכות ד:א; רמב"ם פירוש המשניות ד:א; ש"ע א"ח פט:א It's the moment that transitions from the night's commandments (examples: תיקון רחל,Not included in this rule is תיקון לאה, which could be said even after Dawn since it is only מזמורי תהילים. On the otherhand, the full seder of תיקון רחל should only be said prior to Dawn. (הליכות עולם א' פרשת וישלח הלכה ו; שו"ת איש מצליח חלק א סימן ד)
The permissibility to say תיקון רחל in the time surrounding Dawn is subject to great dispute. Concluding within the half hour prior to Dawn is permitted considering our ability to determine whether the Dawn has risen to the precise minute (negating the concern of רב פעלים חלק ב או"ח סעיף ב. This letter-of-the-law ruling was represented in בא"ח א וישלח הלכה ח). On the other hand, saying it after dawn is forbidden from the words of the Zohar (as repeated in משפת כתוב ס"א, quoted in י"י (מהדורא תשפ"א) א:מח (אמוד פא)), meaning one should not say it even during the time until Misheyakir (against שו"ת יצחק ירנן ח"א סי' כ"ז & responsa attributed by RYY to שו"ת איש מצליח). קריאת שמע של ערבית & תפילת ערבית) to the days commandments (like not eating before prayerש"ע או"ח פט:ה), 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). --- Although the definition of Dawn is based on astronomy, the Talmudפסחים בבלי צד uses the length of the average dayEach day is measured by it's length, making the average when the both the day and night span 12 hours. Rather than use our system of hours, we instead use space measurements, converted to the amount of time it takes to walk said space. Specifically, the measurements are 40 mil, with each mil being 2000 *Amot* long.
Sourcing involves math from S"A, which says (O"Ḥ 261:2) that 75% (3⁄4th's) of a singular mli is 1500 *Amot* as a reference for how long the period of twilight following Dawn will be.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.
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 (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).

-The third interpretation comes from Rabbenu Tam, who includes the legal time of "Ben Hashemashot" (time of doubt whether its day or night, lasting 3⁄4th'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, 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. 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**ש"ע או"ח תנט:ב gives us a time of dawn that is **72 minutes**. +The third interpretation comes from Rabbenu Tam, who includes the legal time of "Ben Hashemashot" (time of doubt whether its day or night, lasting 3⁄4th'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. 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**ש"ע או"ח תנט:ב gives us a time of dawn that is **72 minutes**. The codification of this law from our authorities views the context (Israel on Erev PesaḥThis refers to the spring equinox, where the lnegth 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 20th.) as a means to create an astronomical parralelSpecifically, the sun's position below the horizon, measurable at 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.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:
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) -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.This position maintains that the length of twilight is location based, which takes the middle position of two extremes.
The first extreme is that there is no astronomical relevancy concerning this period of twilight. Although this is the opinion of R' Yitzḥak Yosef (עין יצחק ג' עמוד רל), the point of seasonal minutes is to conform with the astronomical reality, especially when his assertion is inconsistent with his opinion on the nighttime period of twilight (which he asserts does factor in astronomical norms). For our "Ohr Hachaim" mode, we've maintained consistency with seasonal minutes for both periods of twilight but we've used a fixed measurement of 72 minutes to be then made seasonal.
The second extreme is to only regard the positioning of the sun, without any consideration for the equinox day in the respective location. This is the typical application of degrees, adopted by even Sepharadic authorities such as R' Mazuz (in the Kisse Raḥamim calendar) & R' Ya'akov Hillel (in the Ahavat Shalom calendar). Nevertheless, this is not reflected in our calendar as it deviates from the traditional Sepharadic norm.
 To fit it with the normative Sepharadic custom, this twilight period is then lengthened/shortened depending on how long the day itself lasts, in a process called "seasonal minutes".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) +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.This position maintains that the location determines the length of twilight, which takes the middle position of two extremes.
The first extreme is that there is no astronomical relevancy concerning this period of twilight. Although this is the opinion of R' Yitzḥak Yosef (עין יצחק ג' עמוד רל), the point of seasonal minutes is to conform with the astronomical reality, especially when his assertion is inconsistent with his opinion on the nighttime period of twilight (which he asserts does factor in astronomical norms). For our "Ohr Hachaim" mode, we've maintained consistency with seasonal minutes for both periods of twilight but we've used a fixed measurement of 72 minutes to be then made seasonal.
The second extreme is to only regard the positioning of the sun, without any consideration for the equinox day in the respective location. This is the typical application of degrees, adopted by even Sepharadic authorities such as R' Mazuz (in the Kisse Raḥamim calendar) & R' Ya'akov Hillel (in the Ahavat Shalom calendar). Nevertheless, this is not reflected in our calendar as it deviates from the traditional Sepharadic norm.
 To fit it with the normative Sepharadic custom, this twilight period is then lengthened/shortened depending on how long the day itself lasts, in a process called "seasonal minutes".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) --- @@ -34,8 +34,8 @@ One stuck with a calendar with the right times from a different year can be used As said above, Dawn is the time one can start receiting the blessings of פסוקי דזימרה. However, those actually using said early time for פסוקי דזמרה will find their momentum halted by ישתבח, considering the portion of prayer that follows (ברכות קריאת שמע) demands a separate time called **Misheyakir**. The description of this time is when one can recognize a semi-familiar acquaintence within the distance of 4 *Amot*/6 feet,ברכות בבלי ט and distinguish between white & tekhelet.The Bet Yosef (O"Ḥ 58:2) asserts these two times are one in the same. 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;Although the Talmud (Menachot Bavli 36b) discusses which prohibition one transgresses by dawning Tefilin at nighttime, Ravina introduces a testimony from Rav Ashe that he wore Tefilin at nighttime. Nevertheless, we employ the statement of "הלכה ואין מורין כן" to retain its problematic status.
The Rambam's codification of the law (MT, Laws of Tefilin, 4:11) continues the train of thought that there is a Biblical transgression of a negative commandment (as is the view of R' Yoḥanan in the Talmud debate above; see Kessef Mishne), using an Asmachta of "וְשָׁמַרְתָּ֛ אֶת־הַחֻקָּ֥ה הַזֹּ֖את לְמוֹעֲדָ֑הּ מִיָּמִ֖ים יָמִֽימָה׃" to the verse prior of "וְהָיָה֩ לְךָ֨ לְא֜וֹת עַל־יָדְךָ֗ וּלְזִכָּרוֹן֙ בֵּ֣ין עֵינֶ֔יךָ". However, Maran (S"A O"Ḥ 30:2) used the other foremost authority (Rosh, Laws of Tefilin 16-17) to indicate that dawning Tefilin at nighttime is permitted by Torah law; rather, dawning them during nighttime was forbidden through a decree by the Sages out of a concern that one would sleep with them on. the prohibition ends, though, after the time that "וְרָאוּ֙ כׇּל־עַמֵּ֣י הָאָ֔רֶץ כִּ֛י שֵׁ֥ם יְהֹוָ֖ה נִקְרָ֣א עָלֶ֑יךָ" could happenRabbenu 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 -- The obligation of ציצית comes from a status of "וראיתם אותו",פרשת שלך, עליית מפטיר making the commandment focused around the day. Thereby, according to all opinions, one does not fulfill the mitzvah if they wear a four-cornered night-time garment with ציצית at the night-time. On the other hand, one wearing a four-cornered day-time garment in the day-time with strings tied to each corner is fulfilling the commandment of ציצית according to all opinions. The gauge of what's considered day is from מישיכיר onwards. +- Dawning Tefilin at nighttime violates a Rabbinic prohibition;The 1st Parasha discussing תפילין features a commandment to remember יציאת מצרים, ending off with the verse of "וְשָׁמַרְתָּ֛ אֶת־הַחֻקָּ֥ה הַזֹּ֖את לְמוֹעֲדָ֑הּ מִיָּמִ֖ים יָמִֽימָה׃" (Bo, 7th 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 Tefilin), 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 prohibition (specifically, the negative commandment) was then codified 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)
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). the prohibition ends, though, after the time that "וְרָאוּ֙ כׇּל־עַמֵּ֣י הָאָ֔רֶץ כִּ֛י שֵׁ֥ם יְהֹוָ֖ה נִקְרָ֣א עָלֶ֑יךָ" could happenRabbenu 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 +- The obligation of ציצית comes from a status of "וראיתם אותו",פרשת שלך, עליית מפטיר 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.Maran (S"A O"Ḥ 18:1) did not conclude like either opinion, leaving both readings valid The gauge of what's considered day is from מישיכיר onwards. --- diff --git a/assets/js/features/chaiTables.js b/assets/js/features/chaiTables.js index 728550f..68234ec 100644 --- a/assets/js/features/chaiTables.js +++ b/assets/js/features/chaiTables.js @@ -54,7 +54,7 @@ class ChaiTables { DST: "ON", exactcoord: "OFF", types: type, - RoundSecond: -1, + RoundSecond: 1, AddCushion: 0, "24hr": "", typezman: -1, diff --git a/assets/js/shul-wall/times.js b/assets/js/shul-wall/times.js index 0af8835..c46493d 100644 --- a/assets/js/shul-wall/times.js +++ b/assets/js/shul-wall/times.js @@ -99,17 +99,57 @@ for (const elem of Array.from(calList.children)) { const sortedTimes = Object.values(timesDataList).sort((a, b) => Temporal.ZonedDateTime.compare(a.luxonObj, b.luxonObj)); for (const timeData of sortedTimes) { const artElem = document.createElement('article'); - // @ts-ignore - artElem.innerHTML = langList.map(lang => `
${timeData.title[lang]}
`).join('') - + `
- ${timeData.luxonObj.toLocaleString(...dtF)} -
`; + + const artTitles = langList.map(lang => { + const titleElem = document.createElement('div'); + titleElem.classList.add('langTV', `lang-${lang}`); + // @ts-ignore + titleElem.appendChild(document.createTextNode(timeData.title[lang])); + return titleElem; + }); + for (const titleElem of artTitles) + artElem.appendChild(titleElem); + + const artTime = document.createElement('div'); + artTime.appendChild(document.createTextNode(timeData.luxonObj.toLocaleString(...dtF))); + artTime.classList.add('timeDisplayWide') + if (Temporal.PlainDate.compare(timeData.luxonObj, dateForSet) == 1) + artTime.classList.add("nextDay"); + + artElem.appendChild(artTime); + + if (timeData.title.hb.startsWith("שמע") && calList.hasAttribute('data-primaryShema')) { + const shemaTimes = sortedTimes + .filter(time => time.title.hb.startsWith("שמע")) + .map(zmanObj => zmanObj.luxonObj.toPlainDate()); + + if (shemaTimes[0].equals(shemaTimes[1])) { + if (timeData.function !== calList.getAttribute('data-primaryShema')) + continue; + + for (const titleElem of artTitles) + titleElem.innerHTML = titleElem.innerHTML.split(" ")[0]; + + const secondShemaZmanObj = sortedTimes + .find(zmanObj => zmanObj.title.hb.startsWith("שמע") && zmanObj.function !== calList.getAttribute('data-primaryShema')); + const secondShemaElem = document.createElement('div'); + secondShemaElem.classList.add('secondShemaDispl'); + secondShemaElem.appendChild(document.createTextNode('(')) + for (const lang of langList) { + const titleSecShema = document.createElement('span'); + titleSecShema.classList.add('langTV', `lang-${lang}`); + titleSecShema.style.unicodeBidi = 'isolate'; + // @ts-ignore + titleSecShema.appendChild(document.createTextNode(secondShemaZmanObj.title[lang].split(" ")[1])); + secondShemaElem.appendChild(titleSecShema); + } + secondShemaElem.appendChild(document.createTextNode(': ' + secondShemaZmanObj.luxonObj.toLocaleString(...dtF) + ')')) + artElem.appendChild(secondShemaElem); + } + } calList.appendChild(artElem) } -if (calList.children.length > 10) - calList.classList.add("needsResize") - let timeForReload = sortedTimes[0].luxonObj; if (jCal.tomorrow().isChanukah() && ![6, 7].includes(jCal.getDayOfWeek())) { switch (sortedTimes[0].function) { diff --git a/pages/shul-wall/ohel-michael-adj.html b/pages/shul-wall/ohel-michael-adj.html index d117db0..e4749de 100644 --- a/pages/shul-wall/ohel-michael-adj.html +++ b/pages/shul-wall/ohel-michael-adj.html @@ -167,11 +167,15 @@ border-right:1px solid white; } - article > .langTV { + article > .langTV:nth-child(1), article > .langTV:nth-child(2) { height: calc(100% - 1em - 8px); font-weight: bold; } + .secondShemaDispl { + font-size: .8em; + } + #poweredBy { justify-self: center; align-self: end; @@ -276,7 +280,7 @@ font-weight: 700; margin-top: .25rem; position: relative; - font-size: 1.1em; + font-size: .7em; } #noPhoneIcon { @@ -428,7 +432,7 @@

Weekday Shiurim

-
+
{% for item in site.data.tv.simpleTVZman %}