Rewrite the introduction, fully dispersing RYY's list.

Also, add a tall-render mode, with the extra times right below on the same page itself

_data/print/netzTallPrint.yml

@@ -0,0 +1,21 @@
+---
+- timeGetter: getTallAlotHashacharWKorbanot
+  names:
+    hb: עלות
+    et: Aloth
+    en: Dawn
+- timeGetter: getTallMisheyakir
+  names:
+    hb: מישיקיר
+    et: Misheyakir
+    en: Misheyakir
+- timeGetter: getNetz
+  names:
+    hb: הנץ
+    et: HaNetz
+    en: Sunrise
+- timeGetter: getMolad
+  names:
+    hb: זמני הלבנה
+    et: Levana Times
+    en: Levana Times

_includes/printcal/netz/times.md

@@ -6,12 +6,12 @@ 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**.
 
-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 קאפ"ח)</span>, necessitates contextualization and thus reinterpretation (away from the initial Erev Pesaḥ in Eretz Yisrael limitation) for the following accommodations:
+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:
 
 1. The spring equinox (March 20<sup>th</sup>, used as reference to Erev Pesaḥ) features symmetrical lengths of daytime & nighttime. Days further feature varying lengths for both (with the greatest differences exhibiting on June 20<sup>th</sup> & December 20<sup>th</sup>, the solstices)
 2. The _correlation_ between the passage of time and the astronomical descriptions given to our Halachic Dawn only matches in locations that surround Israel in the latitude. The descriptions of dawn closer match the _causation_ of the sun being at a certain position below the horizon, measurable at 16.04 degrees.
 
-The Sepharadic custom uses "seasonal minutes" to accommodate the first factor, adjusting the twilight spans on the day's length.<span class="footnote">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 הסקים הילקוט יוסף (נ"ח:ג)</span> The second accommodation determines each location's "72 minute" equivalent by instead using the location's equinox-day 16.04&deg; response for the seasonal minutes.<span class="footnote">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<br>This is <b>not</b> the typical application of degrees, as most calendars (including some from Sepharadic authorities; see the Kisse Raḥamim & Ahavat Shalom calendars) apply the degree to the location for that day itself, creating a consistent astronomical picture even in the winter time (where the astronomical truth does not reflect the halachic truth of seasonal minutes). Nevertheless, the difference between typical degree application and adjusted-seasonal minutes during the summer months is very minimal, and one would be able to use the times from those calendars (assuming the base of the degrees match our equinox-day times).</span> This "adjusted-seasonal" accommodations are labeled throughout our network as "Amudeh Hora'ah" mode, while the original seasonal behavior is deligated to the "Ohr Hachaim" mode.<span class="footnote">While R' Yitzḥak Yosef (עין יצחק ג' עמוד רל) does not explicitly argue against R' David Yosef's opinion (next line, main text), the words indicate there is no astronomical factor when it comes to determining the time of Dawn.</span>
+The Sepharadic custom uses "seasonal minutes" to accommodate the first factor, adjusting the twilight spans on the day's length.<span class="footnote">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 הסקים הילקוט יוסף (נ"ח:ג)</span> The second accommodation determines each location's "72 minute" equivalent by instead using the location's equinox-day 16.04&deg; response for the seasonal minutes.<span class="footnote">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<br>This is <b>not</b> the typical application of degrees, as most calendars (including some from Sepharadic authorities; see the Kisse Raḥamim & Ahavat Shalom calendars) apply the degree to the location for that day itself, creating a consistent astronomical picture even in the winter time (where the astronomical truth does not reflect the halachic truth of seasonal minutes). Nevertheless, the difference between typical degree application and adjusted-seasonal minutes during the summer months is very minimal, and one would be able to use the times from those calendars (assuming the base of the degrees match our equinox-day times).</span> This "adjusted-seasonal" accommodations are labeled throughout our network as "Amudeh Hora'ah" mode, while the original seasonal behavior is deligated to the "Ohr Hachaim" mode.<span class="footnote">While R' Yitzḥak Yosef (עין יצחק ג' עמוד רל) does not explicitly argue against A"H mode, the words indicate there is no astronomical factor when it comes to determining the time of Dawn.</span>
 
 ---
 

assets/js/features/print-web-worker.js

@@ -474,20 +474,14 @@ async function messageHandler (x) {
 					}
 
 					if (shita == 'candleLightingRT') {
-						let rtElem = flexWorkAround.cloneNode(true);
+						renderZmanInDiv(zmanCalc.getTzaitRT(), {dtF: defaulTF, icon: {
+							'hb': 'ר"ת:',
+							"en-et": 'R"T:',
+							'en': 'R"T:'
+						}[x.data.lang], hideAMPM: true});
 						// @ts-ignore
-						rtElem.classList.add("omerText");
-						// @ts-ignore
-						rtElem.style.marginTop = '.1rem';
-						rtElem.appendChild(document.createTextNode(
-							{
-								'hb': 'ר"ת: ',
-								"en-et": 'R"T: ',
-								'en': 'R"T: '
-							}[x.data.lang] + zmanCalc.getTzaitRT().toLocaleString(...defaulTF)
-						));
-
-						div.appendChild(rtElem)
+						div.lastElementChild.style.marginTop = '.1rem';
+						div.lastElementChild.classList.add("omerText");
 					}
 				}
 
@@ -501,18 +495,12 @@ async function messageHandler (x) {
 					}
 
 					if (jCal.tomorrow().getDayOfChanukah() !== -1 && jCal.getDayOfWeek() !== 6) {
-						const hanukahSpan = flexWorkAround.cloneNode(true);
-						// @ts-ignore
-						hanukahSpan.classList.add("omerText");
-						hanukahSpan.appendChild(document.createTextNode(
-							{
-								'hb': "תדליק לפני ",
-								"en-et": "Light before ",
-								'en': "Light before "
-							}[x.data.lang] + zmanCalc.getTzait().add({ minutes: 30 }).toLocaleString(...defaulTF)
-						));
-
-						div.appendChild(hanukahSpan);
+						renderZmanInDiv(zmanCalc.getTzait().add({ minutes: 30 }), {dtF: defaulTF, icon: {
+							'hb': "תדליק לפני",
+							"en-et": "Light before",
+							'en': "Light before"
+						}[x.data.lang], hideAMPM: true})
+						div.lastElementChild.classList.add("omerText");
 					}
 				}
 				break;
@@ -543,9 +531,29 @@ async function messageHandler (x) {
 
 				break;
 			case 'getAlotHashachar':
+			case 'getTallAlotHashacharWKorbanot':
 				renderZmanInDiv(zmanCalc.getAlotHashachar());
 				if (jCal.isTaanis() && jCal.getJewishMonth() !== WebsiteLimudCalendar.AV && !jCal.isYomKippur())
-					div.style.fontWeight = "bold";
+					// @ts-ignore
+					div.firstElementChild.style.fontWeight = "bold";
+
+				if (shita == 'getTallAlotHashacharWKorbanot') {
+					renderZmanInDiv(zmanCalc.getAlotHashachar({minutes: 90, degree: 19.8}), {dtF: defaulTF, icon: `(${{
+						'hb': "קרבנות",
+						"en-et": "Korbanot",
+						'en': "Korbanot"
+					}[x.data.lang]}:`, appendText: ")", hideAMPM: true});
+					div.lastElementChild.classList.add("omerText");
+				}
+				break;
+			case 'getTallMisheyakir':
+				renderZmanInDiv(zmanCalc.getMisheyakir());
+				renderZmanInDiv(zmanCalc.getMisheyakir(11/12), {dtF: defaulTF, icon: `(${{
+					'hb': "מקדם",
+					"en-et": "Early",
+					'en': "Early"
+				}[x.data.lang]}:`, appendText: ")", hideAMPM: true});
+				div.lastElementChild.classList.add("omerText");
 				break;
 			case 'getNetz':
 				let seeSun;
@@ -578,20 +586,12 @@ async function messageHandler (x) {
 			case 'getHatzoth':
 				renderZmanInDiv(zmanCalc.getHatzoth());
 				if (jCal.isYomKippur()) {
-					const musafSpan = flexWorkAround.cloneNode(true);
-					// @ts-ignore
-					musafSpan.classList.add("omerText");
-					musafSpan.appendChild(document.createTextNode(
-						{
-							'hb': "(תסיים מוסף לפני ",
-							"en-et": "(Finish Musaf before ",
-							'en': "(Finish Musaf before "
-						}[x.data.lang]
-						+ zmanCalc.getNetz().add(zmanCalc.fixedToSeasonal(Temporal.Duration.from({ hours: 7 }))).toLocaleString(...defaulTF)
-						+ ")"
-					));
-
-					div.appendChild(musafSpan);
+					renderZmanInDiv(zmanCalc.getNetz().add(zmanCalc.fixedToSeasonal(Temporal.Duration.from({ hours: 7 }))), {dtF: defaulTF, icon: '(' + {
+						'hb': "(תסיים מוסף לפני ",
+						"en-et": "(Finish Musaf before ",
+						'en': "(Finish Musaf before "
+					}[x.data.lang], appendText: ")", hideAMPM: true});
+					div.lastElementChild.classList.add("omerText");
 				}
 				break;
 			default: