BDE...Shaul Niyazov

_includes/printcal/netz/times.md

@@ -4,7 +4,9 @@ Dawn begins the halachic day, signified by the visibility of the sun's rays in t
 
 ---
 
-The Talmud<span class="footnote">פסחים בבלי צד</span> determines the length of the twilight period (which, by extension, also determines how long before sunrise does Dawn take place) by using the day's length (of 40 _mil_<span class="footnote">A mil is the distance of 2000 *Amot*. This is determined by basic math; S"A O"Ḥ 261:2 says that 75% (3&frasl;4) of a mil is 1500 amot</span>/10 *parasangs* of space converted to the amount of time it would take the average person to walk said space) as a reference. Whether subtracting the twilight periods<span class="footnote">A period of twilight also happens after sunset, concluding after the same length of our twilight with the astronomical phenomenon of "צאת כל הכוכבים". (GR"A on S"A O"Ḥ 261) Both periods of twilight are used to determine the halachic time of Dawn, even though the other twilight bears no practical bearing on our Halachic timeframe.<br>R"T asserts that the parallels in our Gemara <i>holds</i> practical weight for the post-sunset twilight by recontextualizing the "conflicting Gemara" (Shabbat Bavli, 34b) as referring to a 2<sup>nd</sup> sunset. The בין השמשות (time of doubt whether its day or night, lasting 3&frasl;4<sup>th</sup>'s of a mil) following this sunset was then parraleled by the Ḥatam Sofer (commentary on S"A O"Ḥ 89, MG"A 2) for our Dawn purposes, where Dawn now starts a time period of doubt rather than be certain day. This time period of doubt would then finally be concluded by day, determined by "האיר פני המזרח" (effectively giving a new definition to our עלות השחר. Although the Ḥ"S himself doesn't say this, the Yalkut Yosef (5781 Edition, pg 464) learns as such based on the <i>Mishna Berura</i> (89:2) distinguishing between "שיאיר פני כל המזרח" and "שהבריק השחר כנקודה בלבד"). 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 </span> length from the 40 or adding them onto the 40,<span class="footnote">Although this debate (between the Bet Yosef saying the reserved <i>mil</i> is part of the 40 vs the GR"A saying that they're additional <i>mil</i>) is very important to determine which seasonal hours to use throughout the day, we have neglected to mention it here since a seasonal hour dependent on dawn could not be used to determine when dawn would be, making it irrelevant for our purposes of explaining Dawn.</span> the primary matter of debate is how many of these mil are the ones reserved for twilight; 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 class="footnote">ש"ע או"ח תנט:ב</span> gives us a time of dawn that is **72 minutes**.
+Although the definition of Dawn is based on astronomy, the Talmud<span class="footnote">פסחים בבלי צד</span> uses the length of the average day<span class="footnote">Each 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.<br>Sourcing involves math from S"A, which says (O"Ḥ 261:2) that 75% (3&frasl;4<sup>th</sup>'s) of a singular mli is 1500 *Amot*</span> as a reference for how long the period of twilight following Dawn will be.<span class="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.<br>
+Following sunset until "צאת כל הכוכבים" (GR"A on S"A O"Ḥ 261) also features a twilight, as long as the morning's. The difference, though, is in practicality; whereas we're only concerned about the first 3&frasl;4<sup>th</sup>'s of a mil within that twilight's span of 4 mil (to make a period called בן השמשות, where it is neither day or night), the full 4 mil in the morning is used (for complete day). The reason why we apply the Halachics inconsistently comes from our Gemara being an earlier opinion, which was then changed by the time the Talmud was codified (see Rambam, Terumot UMaaserot, 7:2, according to his reading of Shabbat 34b)<br><br>
+The challenge to this assertion comes from RT, who asserts that the parallels in our Gemara <i>holds</i> practical weight for the post-sunset twilight by recontextualizing the "conflicting Gemara" (Shabbat Bavli, 34b) as referring to a 2<sup>nd</sup> sunset. The בין השמשות (time of doubt whether its day or night, lasting 3&frasl;4<sup>th</sup>'s of a mil) following this sunset was then parraleled by the Ḥatam Sofer (commentary on S"A O"Ḥ 89, MG"A 2) for our Dawn purposes, where Dawn now starts a time period of doubt rather than be certain day. This time period of doubt would then finally be concluded by day, determined by "האיר פני המזרח" (effectively giving a new definition to our עלות השחר. Although the Ḥ"S himself doesn't say this, the Yalkut Yosef (5781 Edition, pg 464) learns as such based on the <i>Mishna Berura</i> (89:2) distinguishing between "שיאיר פני כל המזרח" and "שהבריק השחר כנקודה בלבד"). 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 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 class="footnote">ש"ע או"ח תנט:ב</span> gives us a time of dawn that is **72 minutes**.
 
 The Talmud's methodology, viewed through an authoritative eye<span class="footnote">It is important to note, though, that there are few Rabbis who codified this <i>sugya</i> that did <b>not</b> contextualize the concluded time, and instead applied the concluded time to each respective day and respective location.<br>ע"ע 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>, necessitates contextualization and thus reinterpretation (away from the initial Erev Pesaḥ in Eretz Yisrael limitation) for the following accommodations:
 

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pages/flyers/shabbat/print/darche-emet.html

@@ -464,24 +464,24 @@ <h1 id="zemanim">Zemanim - Halachic Times</h1>
 	<div id="properScheduling">
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 			<span><b>Minḥa,<br>Kabbalat Shabbat & Arvit</b></span>
-			<span>6:25 PM</span>
+			<span>4:15 PM</span>
 		</div>
 		<hr>
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 			<span><b>Shiur</b><br>w/ HaRav Kalatizadeh</span>
 			<span>8:20 AM</span>
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-			<span><b>Shaḥarit</b> (<span style="unicode-bidi: isolate;">ברוך שאמר</span>)<br>אגרת הרמב"ן Shiur after Kiddush</span>
-			<span>9:00 AM</span>
+			<span><b>Shaḥarit</b> (<span style="unicode-bidi: isolate;">ברוך שאמר</span>)<br>Don't miss סוף זמן תפילה!</span>
+			<span>8:55 AM</span>
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-			<span><b>Shiur</b> (Sefer Shoftim)<br>w/ HaRav Kalatizadeh</span>
-			<span>5:00 PM</span>
+			<span><b>Shiur</b><br>w/ HaRav Kalatizadeh</span>
+			<span>3:30 PM</span>
 		</div>
 		<div>
-			<span><b>Minḥa, Seudat Shelishit<br>& Arvit</b> + Hatarat Nedarim</span>
-			<span>6:00 PM</span>
+			<span><b>Minḥa, Seudat Shelishit<br>& Arvit</b></span>
+			<span>3:50 PM</span>
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@@ -498,10 +498,7 @@ <h1 id="zemanim">Zemanim - Halachic Times</h1>
 	<span id="likratKalah" class="lechaDodi">לִקְרַאת כַּלָּה</span>
 	<span id="pnehShabbathNekabelah" class="lechaDodi">פְּנֵי שַׁבָּת נְקַבְּלָה</span>
 	<div id="advertFooter">Minyan of HaRav Kalatizadeh<br><span style="font-size: .5em;">Graphic Design by Maor Na'im</span></div>
-	<div id="kiddushSponsor">
-		Rosh Hashana & Yom Kippur Tefilot will be at <b>Chattanooga</b> lead by Rabbi Kalatizadeh<br><br>
-		37 Cutter Mill Rd, Great Neck<hr>
-		You can pay all your pledges and donation to Darkhe Emet through ZELLE<br>[email protected]</div>
+	<div id="kiddushSponsor">You can pay all your pledges and donation to Darkhe Emet through ZELLE<br><br>[email protected]</div>
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pages/shaul-niyazov.md

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+#### ברוך דיין האמת, חיים שאול בן אסתר
+
+A camper of Camp Simcha...talmid of Yeshivat Bet Midrash LeTalmud...member of Congregation Be'er Hagolah...translator of Zemaneh Yosef for our Russian flyers...and a dear friend to everyone.<br>
+There isn't enough words to describe everything you've done for whoever and whenever there was your help needed.
+
+- A sefer torah needed? You were [on top of that](https://bukharianjewishlink.com/index.php/more/community/1743-hachnasat-sefer-torah-at-be-er-hagolah-donated-by-shaul-niyazov).
+- Ḥavruta with someone who would only study Nakh? That slot was filled!
+- Overhearing someone describing their depression? You weren't a therapist but with how you sidelined any of their concern, it would have certainly been suitable for you.
+
+You may be gone now (and it's certainly hard to cope with that reality), but the impact you left on us will certainly be felt.
+
+One personal Ma'aseh: As we were learning and talking, we were both discussing our pasts. As we were progressing to the high school days, he mentioned his life took a "much appreciated" flip-in-script as he described his first battle with cancer. I thought there was sarcasm detected, and starting uttering the words "I'm sorry to hear". He did not give me the chance, though, as he meant that in all honesty; the friends he made from his situations were ones that he would not make under a normal health circumstance.<br>
+Even as life and death faced him in the teenager years, the way he was able to reflect back on it is just one way that he turned everything for the better. That's the definition of Hakarat HaTov!
+
+I am very proud to have met you and worked alongside you throughout it all. You may not be here to see the app fully in Russian but your flyer works will still be used in local communities (newspapers, statuses and more)<br>
+Thank you
+
+May all the activity on our platform be לעלוי נשמתך.
+
+From a dear friend<br>
+~Maor Moshe Na'im