Calendar Upgrade: More sources moved to footnotes, less white space f…

…or the explanation page, make the time sheet month fit in one page, etc...

_includes/printcal/explanation.md

@@ -24,7 +24,7 @@ The time of MiSheyakir is when there is just enough light that one can begin rec
 
 This time is the end of the third halachic hour of the day (calculated from sunrise until sunset)<span class="footnote">Rambam (Kriat Shema 1:11), Rav Sa'adia Gaon (Siddur, page 12) and the Vilna Gaon (reflected in Biur HaGra on Oraḥ Ḥayim, 459:2)</span>, by when people of luxury would arise in the morning. The תנאים (Tanaic Sages) codified this time to have one completely read קריאת שמע before then<span class="footnote">R' Yehoshua in Mishnah Berachot 1:2, Shemuel in Talmud Bavli 10b</span>, based on the word ובקומך (as one rises) used when discussing the obligation to recite it morning and night.
 
-However, some are stringent to read Keriath Shema at an earlier calculation of three seasonal hours after Dawn<span>Ḥida (Shu"t Ḥayim Sha-al II 38:70), Ben Ish Hai (Rav Pa'alim 2:2 & BI"H Vayakhel 4), Kaf Hachaim (58:4) & Terumat Hadeshen (siman 1)</span>. As per the rule of the Halikhot Olam<span class="footnote">v. I Vaera III</span>, one **should** be stringent by this opinion since this is a matter of a Biblical commandment, especially when the Maghen Avraham (58:1) interprets even the earlier Poskim quoted above to hold by this time when it comes to Shema. However, one who did not manage to fulfil this stringency in time should still aim to say Kriat Shema by the later time measured from sunrise to sunset.
+However, some are stringent to read Keriath Shema at an earlier calculation of three seasonal hours after Dawn<span class="footnote">Ḥida (Shu"t Ḥayim Sha-al II 38:70), Ben Ish Hai (Rav Pa'alim 2:2 & BI"H Vayakhel 4), Kaf Hachaim (58:4) & Terumat Hadeshen (siman 1)</span>. As per the rule of the Halikhot Olam<span class="footnote">v. I Vaera III</span>, one **should** be stringent by this opinion since this is a matter of a Biblical commandment, especially when the Maghen Avraham (58:1) interprets even the earlier Poskim quoted above to hold by this time when it comes to Shema. However, one who did not manage to fulfil this stringency in time should still aim to say Kriat Shema by the later time measured from sunrise to sunset.
 
 ###### Birkhoth Keriath Shema End Time
 
@@ -34,11 +34,11 @@ This time is the end of the fourth seasonal hour of the day, by which point one
 
 In addition to the Biblical prohibition<span class="footnote">רמב"ם הלכות חמץ ומצה א':ח'; רא"ש פסחים סוף ב':ד' - "וכן נראה לי"</span> to own and derive benefit from Ḥametz after Ḥatzoth Hayom/Ben HaArba'im<span class="footnote">אביי בפסחים ה.</span> on Erev Pesaḥ, there is an additional Rabbinic safeguard by the end of the 4<sup>th</sup> Halachic hour to forbid eating Ḥametz and the end of the 5<sup>th</sup> Halachic hour to forbid owning Ḥametz.<span class="footnote">Rabbi Yehuda Mishnah Pesachim 1:4, Rambam Hilkhot Hametz Umatzah 1:9</span>
 
-Although the usual method of calculating seasonal hours is from sunrise until sunset, we are stringent on חמץ to consider these two Rabbinic times through the seasonal hours normally reserved for Biblical times (as recorded in the Pri Hadash, beginning of Siman 443 & Hazon Ovadia II pg. 37), such as Keriath Shema, by calculating them from Dawn until Rabbenu Tam's Nightfall. For children, there is a leniency to use the sunrise->sunset seasonal hours if they want to still eat Ḥametz.<span class="footnote">Hazon Ovadia - Pesach I pg. 60 & Yalkut Yosef on Pesach (5775 edition) pg. 652</span>
+Although the usual method of calculating seasonal hours is from sunrise until sunset, we are stringent on חמץ to consider these two Rabbinic times through the seasonal hours normally reserved for Biblical times<span class="footnote">as recorded in the Pri Ḥadash, beginning of Siman 443 & Ḥazon Ovadya II pg. 37</span> (such as Keriath Shema) by calculating them from Dawn until Rabbenu Tam's Nightfall. For children, there is a leniency to use the sunrise->sunset seasonal hours if they want to still eat Ḥametz.<span class="footnote">Ḥazon Ovadya - Pesach I pg. 60 & Yalkut Yosef on Pesach (5775 edition) pg. 652</span>
 
 ###### Ḥatzoth - Midday & Midnight
 
-Ḥatzoth is the time precise midpoint in the day/night (depending on whether it's חצות היום or חצות הלילה<span class="footnote">Hazon Ovadya (Yamim Noraim, page 3)</span>), which is calculated by dividing the time between sunrise to sunset (or sunset to sunrise) in half. There are Halachic implications for both:
+Ḥatzoth is the time precise midpoint in the day/night (depending on whether it's חצות היום or חצות הלילה<span class="footnote">Ḥazon Ovadya (Yamim Noraim, page 3)</span>), which is calculated by dividing the time between sunrise to sunset (or sunset to sunrise) in half. There are Halachic implications for both:
 
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 One can no longer pray Tefilath Shaḥarit past Ḥatzoth HaYom.<span class="footnote">Shulchan Aruch (siman 89)</span>
@@ -61,7 +61,7 @@ The definitional method to calculate this time would be to measure the time betw
 
 Night in halacha is defined by the emergence of three stars.<span class="footnote">Massechet Shabbat 35b</span> Many Torah laws are predicated on the beginning of the night<span class="footnote">Such as ending Tefilath Minḥa (Y.Y. 235 5), Hefsek Taharah (Taharat HaBayit vol. 2 pages 265-274), Shvut beMakom Mitzvah on Friday afternoon (H.B. 261 1), Earliest Keriath Shema of night (S.A. 235 1) and of many other mitzvot.</span>. Regarding most mitzvot, night begins 13½ seasonal minutes after sunset<span class="footnote">Maharam Al-Ashkar (siman 96) and see Maran in Shulchan Aruch (siman 459 law 2 & Yoreh Deah siman 69 law 6).</span>. Calculating this time in the Amudeh Hora'ah calendar is also subject to the adjusted seasonal minutes definition, as described in the "Seasonal Hour" section.<span class="footnote">Some may wonder how it is possible for three stars to be visible in such a short time after sunset? Several authorities explain that the sign of stars is indeed not so easily discernable to the average person even with good vision and visibility (see Yabia Omer vol. 7 siman 41 letter 7 in the name of Gra”z, Pnei Yehoshua, Gr”a). The reason behind this is as follows: Interestingly, the nature of the eye is as such that it is unable to immediately detect miniscule points within a broad picture! So, in order to see a small faint star in contrast to the vastly large sky background the eye must actually be fixated upon the star for some time before it can even discern it. This means that one must actually know ahead of time where the star is going to first appear and have his eye already focused on that precise spot and only then will he be able to see it at its first point of visibility (see Sefer “Layla VeYom Shel Torah” page 175; HaZemanim B’Halacha vol. 2 page 488-493). Additionally, in cities it becomes impossible to see three stars immediately at their emergence because of the street and housing lights that drown out the emerging light of the stars.</span>
 
-For the Amudeh Hora'ah calendar, the stringent time for night uses an identical methodology of calculating night except it places night at twenty seasonal minutes after sunset<span class="footnote">See Rambam Pirush HaMishna (Pesachim 3:2).</span> instead of thirteen and a half. This time is meant to be used for listing the time of the end of fasts<span class="footnote">Hazon Ovadya (Arba Tzomot page 12). The Ben Ish Ḥai (vol. 1 VaYakhel 4 & vol. 2 Vayetzeh 1) & Ohr LeTzion (vol. 1 yoreh deah siman 10) hold to wait 27 minutes for it to be certainly night.</span> and regarding assessment whether to perform a Brit Milah on Shabbat (“Bizmano”).<span class="footnote">See Shulchan Aruch (Yoreh Deah 266 law 8-9) and Yabia Omer (vol. 7 siman 41) for more details regarding the case.</span>
+For the Amudeh Hora'ah calendar, the stringent time for night uses an identical methodology of calculating night except it places night at twenty seasonal minutes after sunset<span class="footnote">See Rambam Pirush HaMishna (Pesachim 3:2).</span> instead of thirteen and a half. This time is meant to be used for listing the time of the end of fasts<span class="footnote">Ḥazon Ovadya (Arba Tzomot page 12). The Ben Ish Ḥai (vol. 1 VaYakhel 4 & vol. 2 Vayetzeh 1) & Ohr LeTzion (vol. 1 yoreh deah siman 10) hold to wait 27 minutes for it to be certainly night.</span> and regarding assessment whether to perform a Brit Milah on Shabbat (“Bizmano”).<span class="footnote">See Shulchan Aruch (Yoreh Deah 266 law 8-9) and Yabia Omer (vol. 7 siman 41) for more details regarding the case.</span>
 
 ###### Motzaeh Shabbath
 
@@ -102,7 +102,7 @@ The practice of Ashkenazic communities (as well as some Sepharadic ones) is to a
 
 Although the earliest time to recite Birkath HaLevana is <i>three</i> complete days after the calculated molad<span class="footnote">See Mishnah Berurah (siman 426 letter 20).</span>, it is preferable (if possible, and wouldn't lead you to lose out on the Beracha<span class="footnote">Ḥazon Ovadya (Ḥannuka page 363). See, Kaf HaChaim (426 62) & Ohr LeTzion (vol. 3 chapter 4 law 6) who disagree with this leniency.</span>) to wait <i>seven</i> days instead, as per our Sepharadic tradition.<span class="footnote">Shulchan Aruch (siman 426 law 4).</span>
 
-The latest time to recite Birkat HaLevana according to Maran HaRav Ovadya Yosef Zt”l is the end of the night of the fifteenth of the Jewish month.<span class="footnote">Hazon Ovadya (Ḥannuka page 349). See next footnote. It is important to note that here we would certainly go based on each locations respective time since this measure is not fixated on the molad rather on the date itself.</span> Initially, one should try to recite the bracha even before that at the calculated halfway point of the month as the Rama writes in Siman 426 (halacha 3).<span class="footnote">Ruling of Maran HaRav Ovadya Yosef Zt”l pertaining to calendar Ohr HaChaim. Especially in light of the opinions that there is a question of beracha levatalah after this time (see Rav Pealim vol. 2 siman 38, Kaf HaChaim 426 50 & 53, Ohr LeTzion vol. 3 chapter 4 law 6).</span>
+The latest time to recite Birkat HaLevana according to Maran HaRav Ovadya Yosef Zt”l is the end of the night of the fifteenth of the Jewish month.<span class="footnote">Ḥazon Ovadya (Ḥannuka page 349). See next footnote. It is important to note that here we would certainly go based on each locations respective time since this measure is not fixated on the molad rather on the date itself.</span> Initially, one should try to recite the bracha even before that at the calculated halfway point of the month as the Rama writes in Siman 426 (halacha 3).<span class="footnote">Ruling of Maran HaRav Ovadya Yosef Zt”l pertaining to calendar Ohr HaChaim. Especially in light of the opinions that there is a question of beracha levatalah after this time (see Rav Pealim vol. 2 siman 38, Kaf HaChaim 426:50 & 53, Ohr LeTzion vol. 3 chapter 4 law 6).</span>
 
 ###### Tekufa