Context: Document [1](Title: Hebrew calendar) AM 5778 began at sunset on 20 September 2017 and will end at sunset on 9 September 2018.

Context: Document [2](Title: Hebrew calendar) Hebrew calendar The Hebrew or Jewish calendar (, ) is a lunisolar calendar used today predominantly for Jewish religious observances. It determines the dates for Jewish holidays and the appropriate public reading of Torah portions, "yahrzeits" (dates to commemorate the death of a relative), and daily Psalm readings, among many ceremonial uses. In Israel, it is used for religious purposes, provides a time frame for agriculture and is an official calendar for civil purposes, although the latter usage has been steadily declining in favor of the Gregorian calendar. The present Hebrew calendar is the product of evolution, including a Babylonian

Context: Document [3](Title: Seder Olam Rabbah) in "anno" 68 CE, rather than in 70 CE. In this and related cases, a difference between the traditional Jewish year and a scientific date in a Gregorian year or in a proleptic Julian calendar date results from a disagreement about when the event happened—and not simply a difference between the Jewish and Gregorian calendars (See the "Missing Years" in the Jewish Calendar and below, "Excursus: Jewish Chronology in the Scroll of Antiochus"). In Jewish thought the counting is usually considered to be to the creation of the world, as has been emphasized in many ancient texts dealing with creation

Context: Document [4](Title: Hebrew calendar) 932d 2h 31 2/18m or 1d 2h 31 2/18m later after removing complete weeks. Allowing for the current difference of thirteen days between the civil and Julian calendars, the Julian date is 13+(248x0d 5h 47 4/18m) earlier, which is 72d 21h 28 16/18m earlier. Convert back to the civil calendar by applying the formula. So, in 20874 CE, the Jewish year is due to begin 87d 2h 31 2/18m later than in 2026 CE and 1d 2h 31 2/18m later in the week. In 20874 CE, therefore, the Jewish year is due to begin at 11.30 3/18 A.M. on Friday,

Context: Document [5](Title: Hebrew calendar) moon resulting from tidal friction because astronomy was not sufficiently developed in the 12th century (when Maimonides wrote his book) to detect this. 723–730. Hebrew calendar The Hebrew or Jewish calendar (, ) is a lunisolar calendar used today predominantly for Jewish religious observances. It determines the dates for Jewish holidays and the appropriate public reading of Torah portions, "yahrzeits" (dates to commemorate the death of a relative), and daily Psalm readings, among many ceremonial uses. In Israel, it is used for religious purposes, provides a time frame for agriculture and is an official calendar for civil purposes, although the

Context: Document [6](Title: Hebrew calendar) years from the sequence. That is the essential feature of the 353-year leap cycle (). Religious questions abound about how such a system might be implemented and administered throughout the diverse aspects of the world Jewish community. The list below gives a time which can be used to determine the day the Jewish ecclesiastical (spring) year starts over a period of nineteen years: Every nineteen years this time is 2 days, 16 hours, 33 1/18 minutes later in the week. That is either the same or the previous day in the civil calendar, depending on whether the difference in the

Context: Document [7](Title: Hebrew calendar) and the number of the month to within a month or so. From the 4th century, the number of the month is given exactly and from the 9th century the day of the month is given exactly as well. In the Julian calendar, every 76 years the Jewish year is due to start 5h 47 14/18m earlier, and 3d 18h 12 4/18m later in the week. On what civil date does the eighth month begin in CE 20874-5? 20874=2026+(248x76). In (248x76) Julian years the Jewish year is due to start (248x3d 18h 12 4/18m) later in the week, which is

Context: Document [8](Title: Hebrew calendar) 7 are leap years of 13 months. To determine whether a Jewish year is a leap year, one must find its position in the 19-year Metonic cycle. This position is calculated by dividing the Jewish year number by 19 and finding the remainder. (Since there is no year 0, a remainder of 0 indicates that the year is year 19 of the cycle.) For example, the Jewish year divided by 19 results in a remainder of % 19, indicating that it is year of the Metonic cycle. Years 3, 6, 8, 11, 14, 17, and 19 of the Metonic cycle

Context: Document [9](Title: Jewish Talmudic Calendar) according to the Rabbinical Chronology (3761 BC) is taken as year 1 in the first Small Mahzor. The Greek cycle begins from an arbitrarily year, usually from the beginning of the Common Era (Anno Domini). If every 13 Small Mahzor is called an Iggul, because 12 times 2 hours is a day, and 30 days are a month, in less than 30 Igguls a whole intercalary month should be removed. The position of the years in a Small Mahzor is called the Golden Number. The pattern of the leap years will change slightly each Iggul, but the Jewish Talmudic Calendar

Context: Document [10](Title: Jewish Talmudic Calendar) (adding in a 30-day Adar I, and making the 29-day month Adar II). There are times when a common year is 353 days, or a leap year is 383 days; these are called the Defective Years. When a common year is 355 days, or a leap year is 385 days, these are called the Excessive Years. In Defective years, the regularly 30-day Kislev is made 29 days; in Excessive Years, the regularly 29-day Heshvan is made 30 days. Jewish Talmudic Calendar is coupled with the Rabbinical Chronology, taking Monday, (Julian) Oct 7, 3761 BC. as the date of creation, and

Context: Document [11](Title: Hebrew calendar) in each 19-year cycle. This gives an average of 6939 days, 16 hours, and 595 parts for each cycle. But due to the Rosh Hashanah postponement rules (preceding section) a cycle of 19 Jewish years can be either 6939, 6940, 6941, or 6942 days in duration. Since none of these values is evenly divisible by seven, the Jewish calendar repeats exactly only following 36,288 Metonic cycles, or 689,472 Jewish years. There is a near-repetition every 247 years, except for an excess of about 50 minutes (905 parts). The annual calendar of a numbered Hebrew year, displayed as 12 or 13

Context: Document [12](Title: Hebrew calendar) length of the year, the length of each month is fixed as described above, so the real problem in determining the calendar for a year is determining the number of days in the year. In the modern calendar, this is determined in the following manner. The day of Rosh Hashanah and the length of the year are determined by the time and the day of the week of the Tishrei "molad", that is, the moment of the average conjunction. Given the Tishrei "molad" of a certain year, the length of the year is determined as follows: First, one must determine

Context: Document [13](Title: Leap year) This is to ensure that Passover () is always in the spring as required by the Torah (Pentateuch) in many verses relating to Passover. In addition, the Hebrew calendar has postponement rules that postpone the start of the year by one or two days. These postponement rules reduce the number of different combinations of year length and starting days of the week from 28 to 14, and regulate the location of certain religious holidays in relation to the Sabbath. In particular, the first day of the Hebrew year can never be Sunday, Wednesday or Friday. This rule is known in

Context: Document [14](Title: Hebrew calendar) the second month or removing one from the third month. A Jewish common year can only have 353, 354, or 355 days. A leap year is always 30 days longer, and so can have 383, 384, or 385 days. Whether a year is deficient, regular, or complete is determined by the time between two adjacent Rosh Hashanah observances and the leap year. While the "keviyah" is sufficient to describe a year, a variant specifies the day of the week for the first day of Pesach (Passover) in lieu of the year length. A Metonic cycle equates to 235 lunar months

Context: Document [15](Title: Hebrew calendar) 1st of Shevat is the new year for trees—so the school of Shammai; and the school of Hillel say: On the 15th thereof. The month of Elul is the new year for counting animal tithes ("ma'aser behemah"). "Tu Bishvat" ("the 15th of Shevat") marks the new year for trees (and agricultural tithes). For the dates of the Jewish New Year see Jewish and Israeli holidays 2000–2050 or calculate using the section "Conversion between Jewish and civil calendars". The Jewish calendar is based on the Metonic cycle of 19 years, of which 12 are common (non-leap) years of 12 months and

Context: Document [16](Title: Hebrew calendar) an additional day to have 30 days, and the year is called a full ("maleh") year. The calendar rules have been designed to ensure that Rosh Hashanah does not fall on a Sunday, Wednesday or Friday. This is to ensure that Yom Kippur does not directly precede or follow Shabbat, which would create practical difficulties, and that Hoshana Rabbah is not on a Shabbat, in which case certain ceremonies would be lost for a year. The solar year is about eleven days longer than twelve lunar months. The Bible does not directly mention the addition of "embolismic" or intercalary months.

Context: Document [17](Title: Hebrew calendar) the following day if the previous year was due to begin on Monday morning. The table below lists, for a Jewish year commencing on 23 March, the civil date of the first day of each month. If the year does not begin on 23 March, each month's first day will differ from the date shown by the number of days that the start of the year differs from 23 March. The correct column is the one which shows the correct starting date for the following year in the last row. If 29 February falls within a Jewish month the first

Context: Document [18](Title: Hebrew calendar) "year 1" is "not" Creation, but about one year before Creation, with the new moon of its first month (Tishrei) to be called "molad tohu" (the mean new moon of chaos or nothing). The Jewish calendar's epoch (reference date), 1 Tishrei AM 1, is equivalent to Monday, 7 October 3761 BC/BCE in the proleptic Julian calendar, the equivalent tabular date (same daylight period) and is about one year "before" the traditional Jewish date of Creation on 25 Elul AM 1, based upon the "Seder Olam Rabbah". Thus, adding 3760 before Rosh Hashanah or 3761 after to a Julian year number

Context: Document [19](Title: Hebrew calendar) the basic Hebrew calendar year is one of twelve lunar months alternating between 29 and 30 days: In leap years (such as 5779) an additional month, Adar I (30 days) is added after Shevat, while the regular Adar is referred to as "Adar II." The insertion of the leap month mentioned above is based on the requirement that Passover—the festival celebrating the Exodus from Egypt, which took place in the spring—always occurs in the [northern hemisphere's] spring season. Since the adoption of a fixed calendar, intercalations in the Hebrew calendar have been assigned to fixed points in a 19-year cycle.

Context: Document [20](Title: Hebrew calendar) recited until "Shemini Atzeret", after the end of Sukkot, yet it is becoming increasingly likely that the rainy season in Israel will start before the end of Sukkot. No equinox or solstice will ever be more than a day or so away from its mean date according to the solar calendar, while nineteen Jewish years average 6939d 16h 33m 03s compared to the 6939d 14h 26m 15s of nineteen mean tropical years. This discrepancy has mounted up to six days, which is why the earliest Passover currently falls on 26 March (as in AM 5773 / 2013 CE). Given the

Question: what year is it for the jewish calendar?

Answer: AM 5778

Answer: 5778


Context: Document [1](Title: Hebrew calendar) Hebrew calendar The Hebrew or Jewish calendar (, ) is a lunisolar calendar used today predominantly for Jewish religious observances. It determines the dates for Jewish holidays and the appropriate public reading of Torah portions, "yahrzeits" (dates to commemorate the death of a relative), and daily Psalm readings, among many ceremonial uses. In Israel, it is used for religious purposes, provides a time frame for agriculture and is an official calendar for civil purposes, although the latter usage has been steadily declining in favor of the Gregorian calendar. The present Hebrew calendar is the product of evolution, including a Babylonian

Context: Document [2](Title: Seder Olam Rabbah) in "anno" 68 CE, rather than in 70 CE. In this and related cases, a difference between the traditional Jewish year and a scientific date in a Gregorian year or in a proleptic Julian calendar date results from a disagreement about when the event happened—and not simply a difference between the Jewish and Gregorian calendars (See the "Missing Years" in the Jewish Calendar and below, "Excursus: Jewish Chronology in the Scroll of Antiochus"). In Jewish thought the counting is usually considered to be to the creation of the world, as has been emphasized in many ancient texts dealing with creation

Context: Document [3](Title: Hebrew calendar) 932d 2h 31 2/18m or 1d 2h 31 2/18m later after removing complete weeks. Allowing for the current difference of thirteen days between the civil and Julian calendars, the Julian date is 13+(248x0d 5h 47 4/18m) earlier, which is 72d 21h 28 16/18m earlier. Convert back to the civil calendar by applying the formula. So, in 20874 CE, the Jewish year is due to begin 87d 2h 31 2/18m later than in 2026 CE and 1d 2h 31 2/18m later in the week. In 20874 CE, therefore, the Jewish year is due to begin at 11.30 3/18 A.M. on Friday,

Context: Document [4](Title: Hebrew calendar) moon resulting from tidal friction because astronomy was not sufficiently developed in the 12th century (when Maimonides wrote his book) to detect this. 723–730. Hebrew calendar The Hebrew or Jewish calendar (, ) is a lunisolar calendar used today predominantly for Jewish religious observances. It determines the dates for Jewish holidays and the appropriate public reading of Torah portions, "yahrzeits" (dates to commemorate the death of a relative), and daily Psalm readings, among many ceremonial uses. In Israel, it is used for religious purposes, provides a time frame for agriculture and is an official calendar for civil purposes, although the

Context: Document [5](Title: Hebrew calendar) AM 5778 began at sunset on 20 September 2017 and will end at sunset on 9 September 2018.

Context: Document [6](Title: Hebrew calendar) years from the sequence. That is the essential feature of the 353-year leap cycle (). Religious questions abound about how such a system might be implemented and administered throughout the diverse aspects of the world Jewish community. The list below gives a time which can be used to determine the day the Jewish ecclesiastical (spring) year starts over a period of nineteen years: Every nineteen years this time is 2 days, 16 hours, 33 1/18 minutes later in the week. That is either the same or the previous day in the civil calendar, depending on whether the difference in the

Context: Document [7](Title: Hebrew calendar) and the number of the month to within a month or so. From the 4th century, the number of the month is given exactly and from the 9th century the day of the month is given exactly as well. In the Julian calendar, every 76 years the Jewish year is due to start 5h 47 14/18m earlier, and 3d 18h 12 4/18m later in the week. On what civil date does the eighth month begin in CE 20874-5? 20874=2026+(248x76). In (248x76) Julian years the Jewish year is due to start (248x3d 18h 12 4/18m) later in the week, which is

Context: Document [8](Title: Hebrew calendar) 7 are leap years of 13 months. To determine whether a Jewish year is a leap year, one must find its position in the 19-year Metonic cycle. This position is calculated by dividing the Jewish year number by 19 and finding the remainder. (Since there is no year 0, a remainder of 0 indicates that the year is year 19 of the cycle.) For example, the Jewish year divided by 19 results in a remainder of % 19, indicating that it is year of the Metonic cycle. Years 3, 6, 8, 11, 14, 17, and 19 of the Metonic cycle

Context: Document [9](Title: Jewish Talmudic Calendar) according to the Rabbinical Chronology (3761 BC) is taken as year 1 in the first Small Mahzor. The Greek cycle begins from an arbitrarily year, usually from the beginning of the Common Era (Anno Domini). If every 13 Small Mahzor is called an Iggul, because 12 times 2 hours is a day, and 30 days are a month, in less than 30 Igguls a whole intercalary month should be removed. The position of the years in a Small Mahzor is called the Golden Number. The pattern of the leap years will change slightly each Iggul, but the Jewish Talmudic Calendar

Context: Document [10](Title: Jewish Talmudic Calendar) (adding in a 30-day Adar I, and making the 29-day month Adar II). There are times when a common year is 353 days, or a leap year is 383 days; these are called the Defective Years. When a common year is 355 days, or a leap year is 385 days, these are called the Excessive Years. In Defective years, the regularly 30-day Kislev is made 29 days; in Excessive Years, the regularly 29-day Heshvan is made 30 days. Jewish Talmudic Calendar is coupled with the Rabbinical Chronology, taking Monday, (Julian) Oct 7, 3761 BC. as the date of creation, and

Context: Document [11](Title: Hebrew calendar) in each 19-year cycle. This gives an average of 6939 days, 16 hours, and 595 parts for each cycle. But due to the Rosh Hashanah postponement rules (preceding section) a cycle of 19 Jewish years can be either 6939, 6940, 6941, or 6942 days in duration. Since none of these values is evenly divisible by seven, the Jewish calendar repeats exactly only following 36,288 Metonic cycles, or 689,472 Jewish years. There is a near-repetition every 247 years, except for an excess of about 50 minutes (905 parts). The annual calendar of a numbered Hebrew year, displayed as 12 or 13

Context: Document [12](Title: Hebrew calendar) length of the year, the length of each month is fixed as described above, so the real problem in determining the calendar for a year is determining the number of days in the year. In the modern calendar, this is determined in the following manner. The day of Rosh Hashanah and the length of the year are determined by the time and the day of the week of the Tishrei "molad", that is, the moment of the average conjunction. Given the Tishrei "molad" of a certain year, the length of the year is determined as follows: First, one must determine

Context: Document [13](Title: Leap year) This is to ensure that Passover () is always in the spring as required by the Torah (Pentateuch) in many verses relating to Passover. In addition, the Hebrew calendar has postponement rules that postpone the start of the year by one or two days. These postponement rules reduce the number of different combinations of year length and starting days of the week from 28 to 14, and regulate the location of certain religious holidays in relation to the Sabbath. In particular, the first day of the Hebrew year can never be Sunday, Wednesday or Friday. This rule is known in

Context: Document [14](Title: Hebrew calendar) the second month or removing one from the third month. A Jewish common year can only have 353, 354, or 355 days. A leap year is always 30 days longer, and so can have 383, 384, or 385 days. Whether a year is deficient, regular, or complete is determined by the time between two adjacent Rosh Hashanah observances and the leap year. While the "keviyah" is sufficient to describe a year, a variant specifies the day of the week for the first day of Pesach (Passover) in lieu of the year length. A Metonic cycle equates to 235 lunar months

Context: Document [15](Title: Hebrew calendar) 1st of Shevat is the new year for trees—so the school of Shammai; and the school of Hillel say: On the 15th thereof. The month of Elul is the new year for counting animal tithes ("ma'aser behemah"). "Tu Bishvat" ("the 15th of Shevat") marks the new year for trees (and agricultural tithes). For the dates of the Jewish New Year see Jewish and Israeli holidays 2000–2050 or calculate using the section "Conversion between Jewish and civil calendars". The Jewish calendar is based on the Metonic cycle of 19 years, of which 12 are common (non-leap) years of 12 months and

Context: Document [16](Title: Hebrew calendar) an additional day to have 30 days, and the year is called a full ("maleh") year. The calendar rules have been designed to ensure that Rosh Hashanah does not fall on a Sunday, Wednesday or Friday. This is to ensure that Yom Kippur does not directly precede or follow Shabbat, which would create practical difficulties, and that Hoshana Rabbah is not on a Shabbat, in which case certain ceremonies would be lost for a year. The solar year is about eleven days longer than twelve lunar months. The Bible does not directly mention the addition of "embolismic" or intercalary months.

Context: Document [17](Title: Hebrew calendar) the following day if the previous year was due to begin on Monday morning. The table below lists, for a Jewish year commencing on 23 March, the civil date of the first day of each month. If the year does not begin on 23 March, each month's first day will differ from the date shown by the number of days that the start of the year differs from 23 March. The correct column is the one which shows the correct starting date for the following year in the last row. If 29 February falls within a Jewish month the first

Context: Document [18](Title: Hebrew calendar) "year 1" is "not" Creation, but about one year before Creation, with the new moon of its first month (Tishrei) to be called "molad tohu" (the mean new moon of chaos or nothing). The Jewish calendar's epoch (reference date), 1 Tishrei AM 1, is equivalent to Monday, 7 October 3761 BC/BCE in the proleptic Julian calendar, the equivalent tabular date (same daylight period) and is about one year "before" the traditional Jewish date of Creation on 25 Elul AM 1, based upon the "Seder Olam Rabbah". Thus, adding 3760 before Rosh Hashanah or 3761 after to a Julian year number

Context: Document [19](Title: Hebrew calendar) the basic Hebrew calendar year is one of twelve lunar months alternating between 29 and 30 days: In leap years (such as 5779) an additional month, Adar I (30 days) is added after Shevat, while the regular Adar is referred to as "Adar II." The insertion of the leap month mentioned above is based on the requirement that Passover—the festival celebrating the Exodus from Egypt, which took place in the spring—always occurs in the [northern hemisphere's] spring season. Since the adoption of a fixed calendar, intercalations in the Hebrew calendar have been assigned to fixed points in a 19-year cycle.

Context: Document [20](Title: Hebrew calendar) recited until "Shemini Atzeret", after the end of Sukkot, yet it is becoming increasingly likely that the rainy season in Israel will start before the end of Sukkot. No equinox or solstice will ever be more than a day or so away from its mean date according to the solar calendar, while nineteen Jewish years average 6939d 16h 33m 03s compared to the 6939d 14h 26m 15s of nineteen mean tropical years. This discrepancy has mounted up to six days, which is why the earliest Passover currently falls on 26 March (as in AM 5773 / 2013 CE). Given the

Question: what year is it for the jewish calendar?

Answer: AM 5778

Answer: 5778


Context: Document [1](Title: Hebrew calendar) Hebrew calendar The Hebrew or Jewish calendar (, ) is a lunisolar calendar used today predominantly for Jewish religious observances. It determines the dates for Jewish holidays and the appropriate public reading of Torah portions, "yahrzeits" (dates to commemorate the death of a relative), and daily Psalm readings, among many ceremonial uses. In Israel, it is used for religious purposes, provides a time frame for agriculture and is an official calendar for civil purposes, although the latter usage has been steadily declining in favor of the Gregorian calendar. The present Hebrew calendar is the product of evolution, including a Babylonian

Context: Document [2](Title: Seder Olam Rabbah) in "anno" 68 CE, rather than in 70 CE. In this and related cases, a difference between the traditional Jewish year and a scientific date in a Gregorian year or in a proleptic Julian calendar date results from a disagreement about when the event happened—and not simply a difference between the Jewish and Gregorian calendars (See the "Missing Years" in the Jewish Calendar and below, "Excursus: Jewish Chronology in the Scroll of Antiochus"). In Jewish thought the counting is usually considered to be to the creation of the world, as has been emphasized in many ancient texts dealing with creation

Context: Document [3](Title: Hebrew calendar) 932d 2h 31 2/18m or 1d 2h 31 2/18m later after removing complete weeks. Allowing for the current difference of thirteen days between the civil and Julian calendars, the Julian date is 13+(248x0d 5h 47 4/18m) earlier, which is 72d 21h 28 16/18m earlier. Convert back to the civil calendar by applying the formula. So, in 20874 CE, the Jewish year is due to begin 87d 2h 31 2/18m later than in 2026 CE and 1d 2h 31 2/18m later in the week. In 20874 CE, therefore, the Jewish year is due to begin at 11.30 3/18 A.M. on Friday,

Context: Document [4](Title: Hebrew calendar) moon resulting from tidal friction because astronomy was not sufficiently developed in the 12th century (when Maimonides wrote his book) to detect this. 723–730. Hebrew calendar The Hebrew or Jewish calendar (, ) is a lunisolar calendar used today predominantly for Jewish religious observances. It determines the dates for Jewish holidays and the appropriate public reading of Torah portions, "yahrzeits" (dates to commemorate the death of a relative), and daily Psalm readings, among many ceremonial uses. In Israel, it is used for religious purposes, provides a time frame for agriculture and is an official calendar for civil purposes, although the

Context: Document [5](Title: Hebrew calendar) years from the sequence. That is the essential feature of the 353-year leap cycle (). Religious questions abound about how such a system might be implemented and administered throughout the diverse aspects of the world Jewish community. The list below gives a time which can be used to determine the day the Jewish ecclesiastical (spring) year starts over a period of nineteen years: Every nineteen years this time is 2 days, 16 hours, 33 1/18 minutes later in the week. That is either the same or the previous day in the civil calendar, depending on whether the difference in the

Context: Document [6](Title: Hebrew calendar) and the number of the month to within a month or so. From the 4th century, the number of the month is given exactly and from the 9th century the day of the month is given exactly as well. In the Julian calendar, every 76 years the Jewish year is due to start 5h 47 14/18m earlier, and 3d 18h 12 4/18m later in the week. On what civil date does the eighth month begin in CE 20874-5? 20874=2026+(248x76). In (248x76) Julian years the Jewish year is due to start (248x3d 18h 12 4/18m) later in the week, which is

Context: Document [7](Title: Hebrew calendar) 7 are leap years of 13 months. To determine whether a Jewish year is a leap year, one must find its position in the 19-year Metonic cycle. This position is calculated by dividing the Jewish year number by 19 and finding the remainder. (Since there is no year 0, a remainder of 0 indicates that the year is year 19 of the cycle.) For example, the Jewish year divided by 19 results in a remainder of % 19, indicating that it is year of the Metonic cycle. Years 3, 6, 8, 11, 14, 17, and 19 of the Metonic cycle

Context: Document [8](Title: Jewish Talmudic Calendar) according to the Rabbinical Chronology (3761 BC) is taken as year 1 in the first Small Mahzor. The Greek cycle begins from an arbitrarily year, usually from the beginning of the Common Era (Anno Domini). If every 13 Small Mahzor is called an Iggul, because 12 times 2 hours is a day, and 30 days are a month, in less than 30 Igguls a whole intercalary month should be removed. The position of the years in a Small Mahzor is called the Golden Number. The pattern of the leap years will change slightly each Iggul, but the Jewish Talmudic Calendar

Context: Document [9](Title: Jewish Talmudic Calendar) (adding in a 30-day Adar I, and making the 29-day month Adar II). There are times when a common year is 353 days, or a leap year is 383 days; these are called the Defective Years. When a common year is 355 days, or a leap year is 385 days, these are called the Excessive Years. In Defective years, the regularly 30-day Kislev is made 29 days; in Excessive Years, the regularly 29-day Heshvan is made 30 days. Jewish Talmudic Calendar is coupled with the Rabbinical Chronology, taking Monday, (Julian) Oct 7, 3761 BC. as the date of creation, and

Context: Document [10](Title: Hebrew calendar) AM 5778 began at sunset on 20 September 2017 and will end at sunset on 9 September 2018.

Context: Document [11](Title: Hebrew calendar) in each 19-year cycle. This gives an average of 6939 days, 16 hours, and 595 parts for each cycle. But due to the Rosh Hashanah postponement rules (preceding section) a cycle of 19 Jewish years can be either 6939, 6940, 6941, or 6942 days in duration. Since none of these values is evenly divisible by seven, the Jewish calendar repeats exactly only following 36,288 Metonic cycles, or 689,472 Jewish years. There is a near-repetition every 247 years, except for an excess of about 50 minutes (905 parts). The annual calendar of a numbered Hebrew year, displayed as 12 or 13

Context: Document [12](Title: Hebrew calendar) length of the year, the length of each month is fixed as described above, so the real problem in determining the calendar for a year is determining the number of days in the year. In the modern calendar, this is determined in the following manner. The day of Rosh Hashanah and the length of the year are determined by the time and the day of the week of the Tishrei "molad", that is, the moment of the average conjunction. Given the Tishrei "molad" of a certain year, the length of the year is determined as follows: First, one must determine

Context: Document [13](Title: Leap year) This is to ensure that Passover () is always in the spring as required by the Torah (Pentateuch) in many verses relating to Passover. In addition, the Hebrew calendar has postponement rules that postpone the start of the year by one or two days. These postponement rules reduce the number of different combinations of year length and starting days of the week from 28 to 14, and regulate the location of certain religious holidays in relation to the Sabbath. In particular, the first day of the Hebrew year can never be Sunday, Wednesday or Friday. This rule is known in

Context: Document [14](Title: Hebrew calendar) the second month or removing one from the third month. A Jewish common year can only have 353, 354, or 355 days. A leap year is always 30 days longer, and so can have 383, 384, or 385 days. Whether a year is deficient, regular, or complete is determined by the time between two adjacent Rosh Hashanah observances and the leap year. While the "keviyah" is sufficient to describe a year, a variant specifies the day of the week for the first day of Pesach (Passover) in lieu of the year length. A Metonic cycle equates to 235 lunar months

Context: Document [15](Title: Hebrew calendar) 1st of Shevat is the new year for trees—so the school of Shammai; and the school of Hillel say: On the 15th thereof. The month of Elul is the new year for counting animal tithes ("ma'aser behemah"). "Tu Bishvat" ("the 15th of Shevat") marks the new year for trees (and agricultural tithes). For the dates of the Jewish New Year see Jewish and Israeli holidays 2000–2050 or calculate using the section "Conversion between Jewish and civil calendars". The Jewish calendar is based on the Metonic cycle of 19 years, of which 12 are common (non-leap) years of 12 months and

Context: Document [16](Title: Hebrew calendar) an additional day to have 30 days, and the year is called a full ("maleh") year. The calendar rules have been designed to ensure that Rosh Hashanah does not fall on a Sunday, Wednesday or Friday. This is to ensure that Yom Kippur does not directly precede or follow Shabbat, which would create practical difficulties, and that Hoshana Rabbah is not on a Shabbat, in which case certain ceremonies would be lost for a year. The solar year is about eleven days longer than twelve lunar months. The Bible does not directly mention the addition of "embolismic" or intercalary months.

Context: Document [17](Title: Hebrew calendar) the following day if the previous year was due to begin on Monday morning. The table below lists, for a Jewish year commencing on 23 March, the civil date of the first day of each month. If the year does not begin on 23 March, each month's first day will differ from the date shown by the number of days that the start of the year differs from 23 March. The correct column is the one which shows the correct starting date for the following year in the last row. If 29 February falls within a Jewish month the first

Context: Document [18](Title: Hebrew calendar) "year 1" is "not" Creation, but about one year before Creation, with the new moon of its first month (Tishrei) to be called "molad tohu" (the mean new moon of chaos or nothing). The Jewish calendar's epoch (reference date), 1 Tishrei AM 1, is equivalent to Monday, 7 October 3761 BC/BCE in the proleptic Julian calendar, the equivalent tabular date (same daylight period) and is about one year "before" the traditional Jewish date of Creation on 25 Elul AM 1, based upon the "Seder Olam Rabbah". Thus, adding 3760 before Rosh Hashanah or 3761 after to a Julian year number

Context: Document [19](Title: Hebrew calendar) the basic Hebrew calendar year is one of twelve lunar months alternating between 29 and 30 days: In leap years (such as 5779) an additional month, Adar I (30 days) is added after Shevat, while the regular Adar is referred to as "Adar II." The insertion of the leap month mentioned above is based on the requirement that Passover—the festival celebrating the Exodus from Egypt, which took place in the spring—always occurs in the [northern hemisphere's] spring season. Since the adoption of a fixed calendar, intercalations in the Hebrew calendar have been assigned to fixed points in a 19-year cycle.

Context: Document [20](Title: Hebrew calendar) recited until "Shemini Atzeret", after the end of Sukkot, yet it is becoming increasingly likely that the rainy season in Israel will start before the end of Sukkot. No equinox or solstice will ever be more than a day or so away from its mean date according to the solar calendar, while nineteen Jewish years average 6939d 16h 33m 03s compared to the 6939d 14h 26m 15s of nineteen mean tropical years. This discrepancy has mounted up to six days, which is why the earliest Passover currently falls on 26 March (as in AM 5773 / 2013 CE). Given the

Question: what year is it for the jewish calendar?

Answer: AM 5778

Answer: 5778


Context: Document [1](Title: Hebrew calendar) Hebrew calendar The Hebrew or Jewish calendar (, ) is a lunisolar calendar used today predominantly for Jewish religious observances. It determines the dates for Jewish holidays and the appropriate public reading of Torah portions, "yahrzeits" (dates to commemorate the death of a relative), and daily Psalm readings, among many ceremonial uses. In Israel, it is used for religious purposes, provides a time frame for agriculture and is an official calendar for civil purposes, although the latter usage has been steadily declining in favor of the Gregorian calendar. The present Hebrew calendar is the product of evolution, including a Babylonian

Context: Document [2](Title: Seder Olam Rabbah) in "anno" 68 CE, rather than in 70 CE. In this and related cases, a difference between the traditional Jewish year and a scientific date in a Gregorian year or in a proleptic Julian calendar date results from a disagreement about when the event happened—and not simply a difference between the Jewish and Gregorian calendars (See the "Missing Years" in the Jewish Calendar and below, "Excursus: Jewish Chronology in the Scroll of Antiochus"). In Jewish thought the counting is usually considered to be to the creation of the world, as has been emphasized in many ancient texts dealing with creation

Context: Document [3](Title: Hebrew calendar) 932d 2h 31 2/18m or 1d 2h 31 2/18m later after removing complete weeks. Allowing for the current difference of thirteen days between the civil and Julian calendars, the Julian date is 13+(248x0d 5h 47 4/18m) earlier, which is 72d 21h 28 16/18m earlier. Convert back to the civil calendar by applying the formula. So, in 20874 CE, the Jewish year is due to begin 87d 2h 31 2/18m later than in 2026 CE and 1d 2h 31 2/18m later in the week. In 20874 CE, therefore, the Jewish year is due to begin at 11.30 3/18 A.M. on Friday,

Context: Document [4](Title: Hebrew calendar) moon resulting from tidal friction because astronomy was not sufficiently developed in the 12th century (when Maimonides wrote his book) to detect this. 723–730. Hebrew calendar The Hebrew or Jewish calendar (, ) is a lunisolar calendar used today predominantly for Jewish religious observances. It determines the dates for Jewish holidays and the appropriate public reading of Torah portions, "yahrzeits" (dates to commemorate the death of a relative), and daily Psalm readings, among many ceremonial uses. In Israel, it is used for religious purposes, provides a time frame for agriculture and is an official calendar for civil purposes, although the

Context: Document [5](Title: Hebrew calendar) years from the sequence. That is the essential feature of the 353-year leap cycle (). Religious questions abound about how such a system might be implemented and administered throughout the diverse aspects of the world Jewish community. The list below gives a time which can be used to determine the day the Jewish ecclesiastical (spring) year starts over a period of nineteen years: Every nineteen years this time is 2 days, 16 hours, 33 1/18 minutes later in the week. That is either the same or the previous day in the civil calendar, depending on whether the difference in the

Context: Document [6](Title: Hebrew calendar) and the number of the month to within a month or so. From the 4th century, the number of the month is given exactly and from the 9th century the day of the month is given exactly as well. In the Julian calendar, every 76 years the Jewish year is due to start 5h 47 14/18m earlier, and 3d 18h 12 4/18m later in the week. On what civil date does the eighth month begin in CE 20874-5? 20874=2026+(248x76). In (248x76) Julian years the Jewish year is due to start (248x3d 18h 12 4/18m) later in the week, which is

Context: Document [7](Title: Hebrew calendar) 7 are leap years of 13 months. To determine whether a Jewish year is a leap year, one must find its position in the 19-year Metonic cycle. This position is calculated by dividing the Jewish year number by 19 and finding the remainder. (Since there is no year 0, a remainder of 0 indicates that the year is year 19 of the cycle.) For example, the Jewish year divided by 19 results in a remainder of % 19, indicating that it is year of the Metonic cycle. Years 3, 6, 8, 11, 14, 17, and 19 of the Metonic cycle

Context: Document [8](Title: Jewish Talmudic Calendar) according to the Rabbinical Chronology (3761 BC) is taken as year 1 in the first Small Mahzor. The Greek cycle begins from an arbitrarily year, usually from the beginning of the Common Era (Anno Domini). If every 13 Small Mahzor is called an Iggul, because 12 times 2 hours is a day, and 30 days are a month, in less than 30 Igguls a whole intercalary month should be removed. The position of the years in a Small Mahzor is called the Golden Number. The pattern of the leap years will change slightly each Iggul, but the Jewish Talmudic Calendar

Context: Document [9](Title: Jewish Talmudic Calendar) (adding in a 30-day Adar I, and making the 29-day month Adar II). There are times when a common year is 353 days, or a leap year is 383 days; these are called the Defective Years. When a common year is 355 days, or a leap year is 385 days, these are called the Excessive Years. In Defective years, the regularly 30-day Kislev is made 29 days; in Excessive Years, the regularly 29-day Heshvan is made 30 days. Jewish Talmudic Calendar is coupled with the Rabbinical Chronology, taking Monday, (Julian) Oct 7, 3761 BC. as the date of creation, and

Context: Document [10](Title: Hebrew calendar) in each 19-year cycle. This gives an average of 6939 days, 16 hours, and 595 parts for each cycle. But due to the Rosh Hashanah postponement rules (preceding section) a cycle of 19 Jewish years can be either 6939, 6940, 6941, or 6942 days in duration. Since none of these values is evenly divisible by seven, the Jewish calendar repeats exactly only following 36,288 Metonic cycles, or 689,472 Jewish years. There is a near-repetition every 247 years, except for an excess of about 50 minutes (905 parts). The annual calendar of a numbered Hebrew year, displayed as 12 or 13

Context: Document [11](Title: Hebrew calendar) length of the year, the length of each month is fixed as described above, so the real problem in determining the calendar for a year is determining the number of days in the year. In the modern calendar, this is determined in the following manner. The day of Rosh Hashanah and the length of the year are determined by the time and the day of the week of the Tishrei "molad", that is, the moment of the average conjunction. Given the Tishrei "molad" of a certain year, the length of the year is determined as follows: First, one must determine

Context: Document [12](Title: Leap year) This is to ensure that Passover () is always in the spring as required by the Torah (Pentateuch) in many verses relating to Passover. In addition, the Hebrew calendar has postponement rules that postpone the start of the year by one or two days. These postponement rules reduce the number of different combinations of year length and starting days of the week from 28 to 14, and regulate the location of certain religious holidays in relation to the Sabbath. In particular, the first day of the Hebrew year can never be Sunday, Wednesday or Friday. This rule is known in

Context: Document [13](Title: Hebrew calendar) the second month or removing one from the third month. A Jewish common year can only have 353, 354, or 355 days. A leap year is always 30 days longer, and so can have 383, 384, or 385 days. Whether a year is deficient, regular, or complete is determined by the time between two adjacent Rosh Hashanah observances and the leap year. While the "keviyah" is sufficient to describe a year, a variant specifies the day of the week for the first day of Pesach (Passover) in lieu of the year length. A Metonic cycle equates to 235 lunar months

Context: Document [14](Title: Hebrew calendar) 1st of Shevat is the new year for trees—so the school of Shammai; and the school of Hillel say: On the 15th thereof. The month of Elul is the new year for counting animal tithes ("ma'aser behemah"). "Tu Bishvat" ("the 15th of Shevat") marks the new year for trees (and agricultural tithes). For the dates of the Jewish New Year see Jewish and Israeli holidays 2000–2050 or calculate using the section "Conversion between Jewish and civil calendars". The Jewish calendar is based on the Metonic cycle of 19 years, of which 12 are common (non-leap) years of 12 months and

Context: Document [15](Title: Hebrew calendar) AM 5778 began at sunset on 20 September 2017 and will end at sunset on 9 September 2018.

Context: Document [16](Title: Hebrew calendar) an additional day to have 30 days, and the year is called a full ("maleh") year. The calendar rules have been designed to ensure that Rosh Hashanah does not fall on a Sunday, Wednesday or Friday. This is to ensure that Yom Kippur does not directly precede or follow Shabbat, which would create practical difficulties, and that Hoshana Rabbah is not on a Shabbat, in which case certain ceremonies would be lost for a year. The solar year is about eleven days longer than twelve lunar months. The Bible does not directly mention the addition of "embolismic" or intercalary months.

Context: Document [17](Title: Hebrew calendar) the following day if the previous year was due to begin on Monday morning. The table below lists, for a Jewish year commencing on 23 March, the civil date of the first day of each month. If the year does not begin on 23 March, each month's first day will differ from the date shown by the number of days that the start of the year differs from 23 March. The correct column is the one which shows the correct starting date for the following year in the last row. If 29 February falls within a Jewish month the first

Context: Document [18](Title: Hebrew calendar) "year 1" is "not" Creation, but about one year before Creation, with the new moon of its first month (Tishrei) to be called "molad tohu" (the mean new moon of chaos or nothing). The Jewish calendar's epoch (reference date), 1 Tishrei AM 1, is equivalent to Monday, 7 October 3761 BC/BCE in the proleptic Julian calendar, the equivalent tabular date (same daylight period) and is about one year "before" the traditional Jewish date of Creation on 25 Elul AM 1, based upon the "Seder Olam Rabbah". Thus, adding 3760 before Rosh Hashanah or 3761 after to a Julian year number

Context: Document [19](Title: Hebrew calendar) the basic Hebrew calendar year is one of twelve lunar months alternating between 29 and 30 days: In leap years (such as 5779) an additional month, Adar I (30 days) is added after Shevat, while the regular Adar is referred to as "Adar II." The insertion of the leap month mentioned above is based on the requirement that Passover—the festival celebrating the Exodus from Egypt, which took place in the spring—always occurs in the [northern hemisphere's] spring season. Since the adoption of a fixed calendar, intercalations in the Hebrew calendar have been assigned to fixed points in a 19-year cycle.

Context: Document [20](Title: Hebrew calendar) recited until "Shemini Atzeret", after the end of Sukkot, yet it is becoming increasingly likely that the rainy season in Israel will start before the end of Sukkot. No equinox or solstice will ever be more than a day or so away from its mean date according to the solar calendar, while nineteen Jewish years average 6939d 16h 33m 03s compared to the 6939d 14h 26m 15s of nineteen mean tropical years. This discrepancy has mounted up to six days, which is why the earliest Passover currently falls on 26 March (as in AM 5773 / 2013 CE). Given the

Question: what year is it for the jewish calendar?

Answer: AM 5778

Answer: 5778


Context: Document [1](Title: Hebrew calendar) Hebrew calendar The Hebrew or Jewish calendar (, ) is a lunisolar calendar used today predominantly for Jewish religious observances. It determines the dates for Jewish holidays and the appropriate public reading of Torah portions, "yahrzeits" (dates to commemorate the death of a relative), and daily Psalm readings, among many ceremonial uses. In Israel, it is used for religious purposes, provides a time frame for agriculture and is an official calendar for civil purposes, although the latter usage has been steadily declining in favor of the Gregorian calendar. The present Hebrew calendar is the product of evolution, including a Babylonian

Context: Document [2](Title: Seder Olam Rabbah) in "anno" 68 CE, rather than in 70 CE. In this and related cases, a difference between the traditional Jewish year and a scientific date in a Gregorian year or in a proleptic Julian calendar date results from a disagreement about when the event happened—and not simply a difference between the Jewish and Gregorian calendars (See the "Missing Years" in the Jewish Calendar and below, "Excursus: Jewish Chronology in the Scroll of Antiochus"). In Jewish thought the counting is usually considered to be to the creation of the world, as has been emphasized in many ancient texts dealing with creation

Context: Document [3](Title: Hebrew calendar) 932d 2h 31 2/18m or 1d 2h 31 2/18m later after removing complete weeks. Allowing for the current difference of thirteen days between the civil and Julian calendars, the Julian date is 13+(248x0d 5h 47 4/18m) earlier, which is 72d 21h 28 16/18m earlier. Convert back to the civil calendar by applying the formula. So, in 20874 CE, the Jewish year is due to begin 87d 2h 31 2/18m later than in 2026 CE and 1d 2h 31 2/18m later in the week. In 20874 CE, therefore, the Jewish year is due to begin at 11.30 3/18 A.M. on Friday,

Context: Document [4](Title: Hebrew calendar) moon resulting from tidal friction because astronomy was not sufficiently developed in the 12th century (when Maimonides wrote his book) to detect this. 723–730. Hebrew calendar The Hebrew or Jewish calendar (, ) is a lunisolar calendar used today predominantly for Jewish religious observances. It determines the dates for Jewish holidays and the appropriate public reading of Torah portions, "yahrzeits" (dates to commemorate the death of a relative), and daily Psalm readings, among many ceremonial uses. In Israel, it is used for religious purposes, provides a time frame for agriculture and is an official calendar for civil purposes, although the

Context: Document [5](Title: Hebrew calendar) years from the sequence. That is the essential feature of the 353-year leap cycle (). Religious questions abound about how such a system might be implemented and administered throughout the diverse aspects of the world Jewish community. The list below gives a time which can be used to determine the day the Jewish ecclesiastical (spring) year starts over a period of nineteen years: Every nineteen years this time is 2 days, 16 hours, 33 1/18 minutes later in the week. That is either the same or the previous day in the civil calendar, depending on whether the difference in the

Context: Document [6](Title: Hebrew calendar) and the number of the month to within a month or so. From the 4th century, the number of the month is given exactly and from the 9th century the day of the month is given exactly as well. In the Julian calendar, every 76 years the Jewish year is due to start 5h 47 14/18m earlier, and 3d 18h 12 4/18m later in the week. On what civil date does the eighth month begin in CE 20874-5? 20874=2026+(248x76). In (248x76) Julian years the Jewish year is due to start (248x3d 18h 12 4/18m) later in the week, which is

Context: Document [7](Title: Hebrew calendar) 7 are leap years of 13 months. To determine whether a Jewish year is a leap year, one must find its position in the 19-year Metonic cycle. This position is calculated by dividing the Jewish year number by 19 and finding the remainder. (Since there is no year 0, a remainder of 0 indicates that the year is year 19 of the cycle.) For example, the Jewish year divided by 19 results in a remainder of % 19, indicating that it is year of the Metonic cycle. Years 3, 6, 8, 11, 14, 17, and 19 of the Metonic cycle

Context: Document [8](Title: Jewish Talmudic Calendar) according to the Rabbinical Chronology (3761 BC) is taken as year 1 in the first Small Mahzor. The Greek cycle begins from an arbitrarily year, usually from the beginning of the Common Era (Anno Domini). If every 13 Small Mahzor is called an Iggul, because 12 times 2 hours is a day, and 30 days are a month, in less than 30 Igguls a whole intercalary month should be removed. The position of the years in a Small Mahzor is called the Golden Number. The pattern of the leap years will change slightly each Iggul, but the Jewish Talmudic Calendar

Context: Document [9](Title: Jewish Talmudic Calendar) (adding in a 30-day Adar I, and making the 29-day month Adar II). There are times when a common year is 353 days, or a leap year is 383 days; these are called the Defective Years. When a common year is 355 days, or a leap year is 385 days, these are called the Excessive Years. In Defective years, the regularly 30-day Kislev is made 29 days; in Excessive Years, the regularly 29-day Heshvan is made 30 days. Jewish Talmudic Calendar is coupled with the Rabbinical Chronology, taking Monday, (Julian) Oct 7, 3761 BC. as the date of creation, and

Context: Document [10](Title: Hebrew calendar) in each 19-year cycle. This gives an average of 6939 days, 16 hours, and 595 parts for each cycle. But due to the Rosh Hashanah postponement rules (preceding section) a cycle of 19 Jewish years can be either 6939, 6940, 6941, or 6942 days in duration. Since none of these values is evenly divisible by seven, the Jewish calendar repeats exactly only following 36,288 Metonic cycles, or 689,472 Jewish years. There is a near-repetition every 247 years, except for an excess of about 50 minutes (905 parts). The annual calendar of a numbered Hebrew year, displayed as 12 or 13

Context: Document [11](Title: Hebrew calendar) length of the year, the length of each month is fixed as described above, so the real problem in determining the calendar for a year is determining the number of days in the year. In the modern calendar, this is determined in the following manner. The day of Rosh Hashanah and the length of the year are determined by the time and the day of the week of the Tishrei "molad", that is, the moment of the average conjunction. Given the Tishrei "molad" of a certain year, the length of the year is determined as follows: First, one must determine

Context: Document [12](Title: Leap year) This is to ensure that Passover () is always in the spring as required by the Torah (Pentateuch) in many verses relating to Passover. In addition, the Hebrew calendar has postponement rules that postpone the start of the year by one or two days. These postponement rules reduce the number of different combinations of year length and starting days of the week from 28 to 14, and regulate the location of certain religious holidays in relation to the Sabbath. In particular, the first day of the Hebrew year can never be Sunday, Wednesday or Friday. This rule is known in

Context: Document [13](Title: Hebrew calendar) the second month or removing one from the third month. A Jewish common year can only have 353, 354, or 355 days. A leap year is always 30 days longer, and so can have 383, 384, or 385 days. Whether a year is deficient, regular, or complete is determined by the time between two adjacent Rosh Hashanah observances and the leap year. While the "keviyah" is sufficient to describe a year, a variant specifies the day of the week for the first day of Pesach (Passover) in lieu of the year length. A Metonic cycle equates to 235 lunar months

Context: Document [14](Title: Hebrew calendar) 1st of Shevat is the new year for trees—so the school of Shammai; and the school of Hillel say: On the 15th thereof. The month of Elul is the new year for counting animal tithes ("ma'aser behemah"). "Tu Bishvat" ("the 15th of Shevat") marks the new year for trees (and agricultural tithes). For the dates of the Jewish New Year see Jewish and Israeli holidays 2000–2050 or calculate using the section "Conversion between Jewish and civil calendars". The Jewish calendar is based on the Metonic cycle of 19 years, of which 12 are common (non-leap) years of 12 months and

Context: Document [15](Title: Hebrew calendar) an additional day to have 30 days, and the year is called a full ("maleh") year. The calendar rules have been designed to ensure that Rosh Hashanah does not fall on a Sunday, Wednesday or Friday. This is to ensure that Yom Kippur does not directly precede or follow Shabbat, which would create practical difficulties, and that Hoshana Rabbah is not on a Shabbat, in which case certain ceremonies would be lost for a year. The solar year is about eleven days longer than twelve lunar months. The Bible does not directly mention the addition of "embolismic" or intercalary months.

Context: Document [16](Title: Hebrew calendar) the following day if the previous year was due to begin on Monday morning. The table below lists, for a Jewish year commencing on 23 March, the civil date of the first day of each month. If the year does not begin on 23 March, each month's first day will differ from the date shown by the number of days that the start of the year differs from 23 March. The correct column is the one which shows the correct starting date for the following year in the last row. If 29 February falls within a Jewish month the first

Context: Document [17](Title: Hebrew calendar) "year 1" is "not" Creation, but about one year before Creation, with the new moon of its first month (Tishrei) to be called "molad tohu" (the mean new moon of chaos or nothing). The Jewish calendar's epoch (reference date), 1 Tishrei AM 1, is equivalent to Monday, 7 October 3761 BC/BCE in the proleptic Julian calendar, the equivalent tabular date (same daylight period) and is about one year "before" the traditional Jewish date of Creation on 25 Elul AM 1, based upon the "Seder Olam Rabbah". Thus, adding 3760 before Rosh Hashanah or 3761 after to a Julian year number

Context: Document [18](Title: Hebrew calendar) the basic Hebrew calendar year is one of twelve lunar months alternating between 29 and 30 days: In leap years (such as 5779) an additional month, Adar I (30 days) is added after Shevat, while the regular Adar is referred to as "Adar II." The insertion of the leap month mentioned above is based on the requirement that Passover—the festival celebrating the Exodus from Egypt, which took place in the spring—always occurs in the [northern hemisphere's] spring season. Since the adoption of a fixed calendar, intercalations in the Hebrew calendar have been assigned to fixed points in a 19-year cycle.

Context: Document [19](Title: Hebrew calendar) recited until "Shemini Atzeret", after the end of Sukkot, yet it is becoming increasingly likely that the rainy season in Israel will start before the end of Sukkot. No equinox or solstice will ever be more than a day or so away from its mean date according to the solar calendar, while nineteen Jewish years average 6939d 16h 33m 03s compared to the 6939d 14h 26m 15s of nineteen mean tropical years. This discrepancy has mounted up to six days, which is why the earliest Passover currently falls on 26 March (as in AM 5773 / 2013 CE). Given the

Context: Document [20](Title: Hebrew calendar) AM 5778 began at sunset on 20 September 2017 and will end at sunset on 9 September 2018.

Question: what year is it for the jewish calendar?

Answer: AM 5778

Answer: 5778


Context: Document [1](Title: Sauron) With Sauron's assistance, the Elven-smiths forged the Rings of Power, which conferred great power upon their bearers. He then secretly forged the One Ring in the volcanic Mount Doom in Mordor. This "One Ring to rule them all" had the power to dominate the other Rings and enslave their wearers to Sauron's will. The Rings of Power were extremely potent, however; to create an instrument that could dominate even them, Sauron was forced to transfer a great part of his native power into it. Yet "while he wore it, his power on earth was actually enhanced".

Context: Document [2](Title: Glorfindel) Glorfindel is the most powerful recruitable hero from Lothlórien, who is available to the player only after having accumulated a great amount of influence. Glorfindel can also be found in the "Lord of the Rings Online" (LotRO), as a non player character (NPC) giving several quests to the players that visit him. In the game, he is in a white robe with purple belt, his hair is blonde, and he gives hope (a game mechanic) to the players around him. The Games Workshop tabletop strategy battle game of The Lord of the Rings features two versions of Glorfindel: In one

Context: Document [3](Title: The Lord of the Rings: The Fellowship of the Ring (video game)) with its whip, pulling him down after it. The distraught party leave Moria, entering Lothlórien, and meeting Galadriel (Jennifer Hale). She takes Frodo to see the Mirror of Galadriel, where he sees images of the coming War of the Ring. Frodo offers her the One Ring and although she is tempted, she turns it down, explaining that his resistance to its evil is because he has never tried to use it to control others. The party leave Lothlórien via the river Anduin. Boromir tries to convince Frodo to take the Ring to Gondor to use it as a weapon against

Context: Document [4](Title: The Lord of the Rings: The Third Age) heir to the throne of Gondor. Aragorn protected the hobbits on their journey to Rivendell, and upon their arrival, Elrond formed a Fellowship with the goal of bringing the Ring to Mordor to destroy it. The Fellowship is composed of Frodo, Sam, Merry, Pippin, Aragorn, Gandalf, a silvan elf from Mirkwood named Legolas, a dwarf from Erebor named Gimli, and a man from Gondor named Boromir, son of Denethor, Steward of Gondor. The game begins with Berethor (voiced by Rhys Lloyd), a captain in the Citadel Guard of Gondor, travelling to Rivendell to find Boromir at the behest of Denethor.

Context: Document [5](Title: The Lord of the Rings: The Fellowship of the Ring) Gandalf, Sam, Merry, Pippin, elf Legolas, dwarf Gimli, Boromir of Gondor, and Strider, who is revealed to be Aragorn, Isildur's heir and the rightful King of Gondor. Bilbo gives Frodo his sword, Sting. The Fellowship of the Ring sets off, but Saruman's magic forces them to travel through the Mines of Moria, much to Gandalf's displeasure. The Fellowship discovers that the dwarves within Moria have been slain, and they are attacked by Orcs and a cave troll. They defeat them, but are confronted by an ancient demon called a Balrog. Gandalf casts the Balrog into a vast chasm, but it

Context: Document [6](Title: The Lord of the Rings) the other Rings of Power as the ultimate weapon in his campaign to conquer and rule all of Middle-earth. From quiet beginnings in the Shire, a hobbit land not unlike the English countryside, the story ranges across Middle-earth, following the course of the War of the Ring through the eyes of its characters, not only the hobbits Frodo Baggins, Samwise "Sam" Gamgee, Meriadoc "Merry" Brandybuck and Peregrin "Pippin" Took, but also the hobbits' chief allies and travelling companions: the Men, Aragorn, a Ranger of the North, and Boromir, a Captain of Gondor; Gimli, a Dwarf warrior; Legolas Greenleaf, an Elven

Context: Document [7](Title: Scandinavian folklore) this story, a magic ring owned by a dwarf named Andvari is stolen. When Loki, the god of Deceit and tricks, steals the ring, Andvari shouts "I curse you for this! The ring will carry my curse forever. All who possesses the ring will be destroyed!" This only leads to death and destruction, and later Fafnir morphs into a serpentdragon, whose outer body matches his inner evil created by the ring. This theme seems to carry over into the story behind the character Gollum. Also, there is a parallel between the Nordic legend of "Frotha-Firth" who stood as a peacemaker,

Context: Document [8](Title: The Lord of the Rings: The Fellowship of the Ring) Gandalf never arrives, and they are instead aided by a ranger named Strider, a friend of Gandalf's, who escorts them to Rivendell. The hobbits are ambushed by the Ringwraiths, and one stabs Frodo with a cursed Morgul blade. Arwen, an elf and Strider's lover, comes to Frodo's aid and successfully takes him to Rivendell, where he is healed. Frodo meets Gandalf, who escaped Isengard on the back of a giant Eagle. Arwen's father, Lord Elrond, holds a council that decides the Ring must be destroyed in Mount Doom. While the members argue, Frodo volunteers to take the Ring, accompanied by

Context: Document [9](Title: Magic ring) the story grew into "The Lord of the Rings" the matter expanded, borrowing from Germanic and Norse mythology for many of its themes, creatures, and names. Of twenty magical Rings of Power, four are described in some detail: the extremely powerful and dangerous "One Ring" around which the plot revolves; and three rings worn by Gandalf the wizard and the elves Elrond and Galadriel. Seven Rings of Power were given to the dwarves in an only slightly successful attempt to corrupt them. Humans prove to be more susceptible; each of the nine Nazgûl were once great lords of men who

Context: Document [10](Title: The Lord of the Rings: The Fellowship of the Ring (video game)) by Tom Kane) visiting Frodo (Steve Staley) and explaining the significance and history of the Ring. Frodo suggests it be destroyed, and Gandalf explains only the fires that created it are powerful enough to do so; the fires of Mount Doom, deep in Mordor. As Gandalf cannot take the Ring himself, for fear it would corrupt him, Frodo volunteers to do so. An eavesdropping Samwise Gamgee (voiced by Scott Menville in PC & PS2, but Cliff Broadway in Xbox) volunteers to join Frodo and Gandalf agrees, telling them they must head to Rivendell and speak to Elrond. He also tells

Context: Document [11](Title: The Lord of the Rings: The Fellowship of the Ring (video game)) Gandalf, Legolas, Gimli and Boromir) are controllable, each with their own strengths, weaknesses and growth charts. During combat, the player has the choice to fully control each member of their active party (up to four characters), or instead, control only the main player character, and have the other three controlled by the AI. The game is presented against the background of the history of the One Ring. At the dawn of the Second Age, after the defeat of the Dark Lord, Morgoth, the elves of Eregion forged the nineteen Rings of Power to help themselves, the dwarves and men rule

Context: Document [12](Title: The Lord of the Rings: War in the North) who explain the Hobbit Frodo Baggins (Yuri Lowenthal), is in possession of the One Ring, which must be destroyed by casting it into fires of Mount Doom. A fellowship of nine has thus been formed to carry the Ring to its destruction. The trio ask how they may help, and Gandalf explains the immediate concern is Agandaûr, as his mission and location are unknown. Elrond speculates he may be planning an attack on Rivendell, and, as such, it is likely he has gone to the Ettenmoors to strengthen his army with trolls. The trio head to investigate the Ettenmoors, where

Context: Document [13](Title: Lord of the Rings (musical)) Arwen's father, Lord Elrond, calls a Council of Elves, Men and Dwarves at which it is decided that Frodo will carry the Ring to Mordor. The Fellowship of the Ring sets out from Rivendell: Frodo and his three fellow Hobbits, Aragorn, the human warrior Boromir, the Elf Legolas, the Dwarf Gimli, and the great wizard Gandalf the Grey. Arwen and the people of Rivendell invoke the holy power of the star Eärendil to protect and guide the Fellowship on its journey ("Star of Eärendil"). In the ancient, ruined Dwarf-mines of Moria, Gandalf confronts a Balrog, a monstrous creature of evil,

Context: Document [14](Title: Gandalf) gave him the Elven Ring of Power called Narya, the Ring of Fire, containing a "red" stone for his aid and comfort. Tolkien explicitly links Gandalf to the element fire later in the same essay: As one of the Maiar, Gandalf would have participated in the Music of the Ainur at the creation of the world. However he does not attain any prominence until the Valar settle in Valinor. In Valinor, Gandalf was known as Olórin. As recounted in the "Valaquenta" in "The Silmarillion", he was one of the Maiar of Valinor, specifically, of the people of the Vala Manwë;

Context: Document [15](Title: The Lord of the Rings: The Third Age) On the outskirts of Rivendell, he is attacked by the Nazgûl, but is rescued by Idrial (Lori Phillips), an elf in the service of Galadriel. As they travel through the forest, they see a murder of crebain and Idrial deduces Saruman (Christopher Lee) has betrayed the elves leaving Middle-earth for the Grey Havens. Seeing her convoy under attack by Isengard orcs, she and Berethor intervene. They then head to Caradhras to seek any further survivors, and there meet Elegost (Chris Edgerly), a Dúnedain ranger hunting Warg. They learn the Fellowship tried to pass over Caradhras recently, but were prevented from

Context: Document [16](Title: Rings of Power) of three remaining realms of the Eldar. Vilya was used by Elrond in Rivendell, Nenya by Galadriel in Lothlórien, and Narya by Círdan in Lindon. When the Istari, or wizards, arrived about , Círdan gave Narya to Gandalf, who bore it until the end of the Third Age. During the period of "The Lord of the Rings", the Three were borne by Elrond, Galadriel, and Gandalf; but until the end of the book their rings are not seen. Only Frodo, the bearer of the One, sees Galadriel's ring, and only when she draws his attention to it. At the end

Context: Document [17](Title: The Lord of the Rings: The Fellowship of the Ring (video game)) Later, he acquires a dagger, and finally, he can use the short sword Sting. Frodo can also throw stones, and can turn invisible for limited periods of time by using the One Ring. Aragorn is initially armed with a basic longsword, but later acquires Andúril. He also possesses a bow, and he can kick out at enemies. Gandalf uses his sword Glamdring and has several magical abilities, such as a fire attack, chain lightning and healing. The player can also switch to first-person view at any time during the game. This can help targeting when Frodo is throwing stones or

Context: Document [18](Title: Ring of Fire (anthology)) former 1970s "Lothlorian Commune" and had been enticed away from Pharmacology graduate school by a hippy "Chick" named Lisa, who is Faramir's (Frank Stone) mother as acknowledged son of Stoner. In the free love community of Lothlorien, whether "Elrond" (Ronald Stone) ""might be" his is a question he has long abandoned, but it is genetically certain that the "Stop sign red" colored hair of "Gwaihir" (Gerry Stone) makes him someone else's boy, who is nonetheless being raised as one of his own. As this story opens, a glum Stoner is introduced to Dr. James Nichols by Mike Stearns, and the

Context: Document [19](Title: Círdan) Valinor. In "The Lord of the Rings" film trilogy, directed by Peter Jackson, Círdan appears in the beginning of the first movie, and when the fellowship arrives in Lothlorien. He appears mostly as he is described in the book, but lacks a beard. His first appearance is during Galadriel's monologue at the start of the first movie, in a brief shot of the three Elven ringbearers. He appears for a second time in the scene at the end of when Frodo, Galadriel, Elrond, Celeborn, Gandalf, and Bilbo board the ship at the Grey Havens. He has no speaking role. Círdan

Context: Document [20](Title: The Lord of the Rings: Aragorn's Quest) able to temporarily fend them off, but Frodo (Yuri Lowenthal) is stabbed with a Morgul blade. The party continue towards Rivendell, closely pursued by the Nazgûl, and with Frodo "passing into shadow." They soon encounter Arwen (Jennifer Hale), who takes Frodo and rides on ahead. She crosses the river Bruinen and as the Nazgûl attempt to cross after her, she uses elven magic to cause the river to rise, washing them away. She enters Rivendell, taking Frodo to her father, Elrond (Jim Piddock), who heals him. Meanwhile, a council has been called between the Free Peoples of Middle-earth to determine

Question: who has a ring of power in lotr?

Answer: Sauron


Context: Document [1](Title: Glorfindel) Glorfindel is the most powerful recruitable hero from Lothlórien, who is available to the player only after having accumulated a great amount of influence. Glorfindel can also be found in the "Lord of the Rings Online" (LotRO), as a non player character (NPC) giving several quests to the players that visit him. In the game, he is in a white robe with purple belt, his hair is blonde, and he gives hope (a game mechanic) to the players around him. The Games Workshop tabletop strategy battle game of The Lord of the Rings features two versions of Glorfindel: In one

Context: Document [2](Title: The Lord of the Rings: The Fellowship of the Ring (video game)) with its whip, pulling him down after it. The distraught party leave Moria, entering Lothlórien, and meeting Galadriel (Jennifer Hale). She takes Frodo to see the Mirror of Galadriel, where he sees images of the coming War of the Ring. Frodo offers her the One Ring and although she is tempted, she turns it down, explaining that his resistance to its evil is because he has never tried to use it to control others. The party leave Lothlórien via the river Anduin. Boromir tries to convince Frodo to take the Ring to Gondor to use it as a weapon against

Context: Document [3](Title: The Lord of the Rings: The Third Age) heir to the throne of Gondor. Aragorn protected the hobbits on their journey to Rivendell, and upon their arrival, Elrond formed a Fellowship with the goal of bringing the Ring to Mordor to destroy it. The Fellowship is composed of Frodo, Sam, Merry, Pippin, Aragorn, Gandalf, a silvan elf from Mirkwood named Legolas, a dwarf from Erebor named Gimli, and a man from Gondor named Boromir, son of Denethor, Steward of Gondor. The game begins with Berethor (voiced by Rhys Lloyd), a captain in the Citadel Guard of Gondor, travelling to Rivendell to find Boromir at the behest of Denethor.

Context: Document [4](Title: The Lord of the Rings: The Fellowship of the Ring) Gandalf, Sam, Merry, Pippin, elf Legolas, dwarf Gimli, Boromir of Gondor, and Strider, who is revealed to be Aragorn, Isildur's heir and the rightful King of Gondor. Bilbo gives Frodo his sword, Sting. The Fellowship of the Ring sets off, but Saruman's magic forces them to travel through the Mines of Moria, much to Gandalf's displeasure. The Fellowship discovers that the dwarves within Moria have been slain, and they are attacked by Orcs and a cave troll. They defeat them, but are confronted by an ancient demon called a Balrog. Gandalf casts the Balrog into a vast chasm, but it

Context: Document [5](Title: Sauron) With Sauron's assistance, the Elven-smiths forged the Rings of Power, which conferred great power upon their bearers. He then secretly forged the One Ring in the volcanic Mount Doom in Mordor. This "One Ring to rule them all" had the power to dominate the other Rings and enslave their wearers to Sauron's will. The Rings of Power were extremely potent, however; to create an instrument that could dominate even them, Sauron was forced to transfer a great part of his native power into it. Yet "while he wore it, his power on earth was actually enhanced".

Context: Document [6](Title: The Lord of the Rings) the other Rings of Power as the ultimate weapon in his campaign to conquer and rule all of Middle-earth. From quiet beginnings in the Shire, a hobbit land not unlike the English countryside, the story ranges across Middle-earth, following the course of the War of the Ring through the eyes of its characters, not only the hobbits Frodo Baggins, Samwise "Sam" Gamgee, Meriadoc "Merry" Brandybuck and Peregrin "Pippin" Took, but also the hobbits' chief allies and travelling companions: the Men, Aragorn, a Ranger of the North, and Boromir, a Captain of Gondor; Gimli, a Dwarf warrior; Legolas Greenleaf, an Elven

Context: Document [7](Title: Scandinavian folklore) this story, a magic ring owned by a dwarf named Andvari is stolen. When Loki, the god of Deceit and tricks, steals the ring, Andvari shouts "I curse you for this! The ring will carry my curse forever. All who possesses the ring will be destroyed!" This only leads to death and destruction, and later Fafnir morphs into a serpentdragon, whose outer body matches his inner evil created by the ring. This theme seems to carry over into the story behind the character Gollum. Also, there is a parallel between the Nordic legend of "Frotha-Firth" who stood as a peacemaker,

Context: Document [8](Title: The Lord of the Rings: The Fellowship of the Ring) Gandalf never arrives, and they are instead aided by a ranger named Strider, a friend of Gandalf's, who escorts them to Rivendell. The hobbits are ambushed by the Ringwraiths, and one stabs Frodo with a cursed Morgul blade. Arwen, an elf and Strider's lover, comes to Frodo's aid and successfully takes him to Rivendell, where he is healed. Frodo meets Gandalf, who escaped Isengard on the back of a giant Eagle. Arwen's father, Lord Elrond, holds a council that decides the Ring must be destroyed in Mount Doom. While the members argue, Frodo volunteers to take the Ring, accompanied by

Context: Document [9](Title: Magic ring) the story grew into "The Lord of the Rings" the matter expanded, borrowing from Germanic and Norse mythology for many of its themes, creatures, and names. Of twenty magical Rings of Power, four are described in some detail: the extremely powerful and dangerous "One Ring" around which the plot revolves; and three rings worn by Gandalf the wizard and the elves Elrond and Galadriel. Seven Rings of Power were given to the dwarves in an only slightly successful attempt to corrupt them. Humans prove to be more susceptible; each of the nine Nazgûl were once great lords of men who

Context: Document [10](Title: The Lord of the Rings: The Fellowship of the Ring (video game)) by Tom Kane) visiting Frodo (Steve Staley) and explaining the significance and history of the Ring. Frodo suggests it be destroyed, and Gandalf explains only the fires that created it are powerful enough to do so; the fires of Mount Doom, deep in Mordor. As Gandalf cannot take the Ring himself, for fear it would corrupt him, Frodo volunteers to do so. An eavesdropping Samwise Gamgee (voiced by Scott Menville in PC & PS2, but Cliff Broadway in Xbox) volunteers to join Frodo and Gandalf agrees, telling them they must head to Rivendell and speak to Elrond. He also tells

Context: Document [11](Title: The Lord of the Rings: The Fellowship of the Ring (video game)) Gandalf, Legolas, Gimli and Boromir) are controllable, each with their own strengths, weaknesses and growth charts. During combat, the player has the choice to fully control each member of their active party (up to four characters), or instead, control only the main player character, and have the other three controlled by the AI. The game is presented against the background of the history of the One Ring. At the dawn of the Second Age, after the defeat of the Dark Lord, Morgoth, the elves of Eregion forged the nineteen Rings of Power to help themselves, the dwarves and men rule

Context: Document [12](Title: The Lord of the Rings: War in the North) who explain the Hobbit Frodo Baggins (Yuri Lowenthal), is in possession of the One Ring, which must be destroyed by casting it into fires of Mount Doom. A fellowship of nine has thus been formed to carry the Ring to its destruction. The trio ask how they may help, and Gandalf explains the immediate concern is Agandaûr, as his mission and location are unknown. Elrond speculates he may be planning an attack on Rivendell, and, as such, it is likely he has gone to the Ettenmoors to strengthen his army with trolls. The trio head to investigate the Ettenmoors, where

Context: Document [13](Title: Lord of the Rings (musical)) Arwen's father, Lord Elrond, calls a Council of Elves, Men and Dwarves at which it is decided that Frodo will carry the Ring to Mordor. The Fellowship of the Ring sets out from Rivendell: Frodo and his three fellow Hobbits, Aragorn, the human warrior Boromir, the Elf Legolas, the Dwarf Gimli, and the great wizard Gandalf the Grey. Arwen and the people of Rivendell invoke the holy power of the star Eärendil to protect and guide the Fellowship on its journey ("Star of Eärendil"). In the ancient, ruined Dwarf-mines of Moria, Gandalf confronts a Balrog, a monstrous creature of evil,

Context: Document [14](Title: Gandalf) gave him the Elven Ring of Power called Narya, the Ring of Fire, containing a "red" stone for his aid and comfort. Tolkien explicitly links Gandalf to the element fire later in the same essay: As one of the Maiar, Gandalf would have participated in the Music of the Ainur at the creation of the world. However he does not attain any prominence until the Valar settle in Valinor. In Valinor, Gandalf was known as Olórin. As recounted in the "Valaquenta" in "The Silmarillion", he was one of the Maiar of Valinor, specifically, of the people of the Vala Manwë;

Context: Document [15](Title: The Lord of the Rings: The Third Age) On the outskirts of Rivendell, he is attacked by the Nazgûl, but is rescued by Idrial (Lori Phillips), an elf in the service of Galadriel. As they travel through the forest, they see a murder of crebain and Idrial deduces Saruman (Christopher Lee) has betrayed the elves leaving Middle-earth for the Grey Havens. Seeing her convoy under attack by Isengard orcs, she and Berethor intervene. They then head to Caradhras to seek any further survivors, and there meet Elegost (Chris Edgerly), a Dúnedain ranger hunting Warg. They learn the Fellowship tried to pass over Caradhras recently, but were prevented from

Context: Document [16](Title: Rings of Power) of three remaining realms of the Eldar. Vilya was used by Elrond in Rivendell, Nenya by Galadriel in Lothlórien, and Narya by Círdan in Lindon. When the Istari, or wizards, arrived about , Círdan gave Narya to Gandalf, who bore it until the end of the Third Age. During the period of "The Lord of the Rings", the Three were borne by Elrond, Galadriel, and Gandalf; but until the end of the book their rings are not seen. Only Frodo, the bearer of the One, sees Galadriel's ring, and only when she draws his attention to it. At the end

Context: Document [17](Title: The Lord of the Rings: The Fellowship of the Ring (video game)) Later, he acquires a dagger, and finally, he can use the short sword Sting. Frodo can also throw stones, and can turn invisible for limited periods of time by using the One Ring. Aragorn is initially armed with a basic longsword, but later acquires Andúril. He also possesses a bow, and he can kick out at enemies. Gandalf uses his sword Glamdring and has several magical abilities, such as a fire attack, chain lightning and healing. The player can also switch to first-person view at any time during the game. This can help targeting when Frodo is throwing stones or

Context: Document [18](Title: Ring of Fire (anthology)) former 1970s "Lothlorian Commune" and had been enticed away from Pharmacology graduate school by a hippy "Chick" named Lisa, who is Faramir's (Frank Stone) mother as acknowledged son of Stoner. In the free love community of Lothlorien, whether "Elrond" (Ronald Stone) ""might be" his is a question he has long abandoned, but it is genetically certain that the "Stop sign red" colored hair of "Gwaihir" (Gerry Stone) makes him someone else's boy, who is nonetheless being raised as one of his own. As this story opens, a glum Stoner is introduced to Dr. James Nichols by Mike Stearns, and the

Context: Document [19](Title: Círdan) Valinor. In "The Lord of the Rings" film trilogy, directed by Peter Jackson, Círdan appears in the beginning of the first movie, and when the fellowship arrives in Lothlorien. He appears mostly as he is described in the book, but lacks a beard. His first appearance is during Galadriel's monologue at the start of the first movie, in a brief shot of the three Elven ringbearers. He appears for a second time in the scene at the end of when Frodo, Galadriel, Elrond, Celeborn, Gandalf, and Bilbo board the ship at the Grey Havens. He has no speaking role. Círdan

Context: Document [20](Title: The Lord of the Rings: Aragorn's Quest) able to temporarily fend them off, but Frodo (Yuri Lowenthal) is stabbed with a Morgul blade. The party continue towards Rivendell, closely pursued by the Nazgûl, and with Frodo "passing into shadow." They soon encounter Arwen (Jennifer Hale), who takes Frodo and rides on ahead. She crosses the river Bruinen and as the Nazgûl attempt to cross after her, she uses elven magic to cause the river to rise, washing them away. She enters Rivendell, taking Frodo to her father, Elrond (Jim Piddock), who heals him. Meanwhile, a council has been called between the Free Peoples of Middle-earth to determine

Question: who has a ring of power in lotr?

Answer: Sauron


Context: Document [1](Title: Glorfindel) Glorfindel is the most powerful recruitable hero from Lothlórien, who is available to the player only after having accumulated a great amount of influence. Glorfindel can also be found in the "Lord of the Rings Online" (LotRO), as a non player character (NPC) giving several quests to the players that visit him. In the game, he is in a white robe with purple belt, his hair is blonde, and he gives hope (a game mechanic) to the players around him. The Games Workshop tabletop strategy battle game of The Lord of the Rings features two versions of Glorfindel: In one

Context: Document [2](Title: The Lord of the Rings: The Fellowship of the Ring (video game)) with its whip, pulling him down after it. The distraught party leave Moria, entering Lothlórien, and meeting Galadriel (Jennifer Hale). She takes Frodo to see the Mirror of Galadriel, where he sees images of the coming War of the Ring. Frodo offers her the One Ring and although she is tempted, she turns it down, explaining that his resistance to its evil is because he has never tried to use it to control others. The party leave Lothlórien via the river Anduin. Boromir tries to convince Frodo to take the Ring to Gondor to use it as a weapon against

Context: Document [3](Title: The Lord of the Rings: The Third Age) heir to the throne of Gondor. Aragorn protected the hobbits on their journey to Rivendell, and upon their arrival, Elrond formed a Fellowship with the goal of bringing the Ring to Mordor to destroy it. The Fellowship is composed of Frodo, Sam, Merry, Pippin, Aragorn, Gandalf, a silvan elf from Mirkwood named Legolas, a dwarf from Erebor named Gimli, and a man from Gondor named Boromir, son of Denethor, Steward of Gondor. The game begins with Berethor (voiced by Rhys Lloyd), a captain in the Citadel Guard of Gondor, travelling to Rivendell to find Boromir at the behest of Denethor.

Context: Document [4](Title: The Lord of the Rings: The Fellowship of the Ring) Gandalf, Sam, Merry, Pippin, elf Legolas, dwarf Gimli, Boromir of Gondor, and Strider, who is revealed to be Aragorn, Isildur's heir and the rightful King of Gondor. Bilbo gives Frodo his sword, Sting. The Fellowship of the Ring sets off, but Saruman's magic forces them to travel through the Mines of Moria, much to Gandalf's displeasure. The Fellowship discovers that the dwarves within Moria have been slain, and they are attacked by Orcs and a cave troll. They defeat them, but are confronted by an ancient demon called a Balrog. Gandalf casts the Balrog into a vast chasm, but it

Context: Document [5](Title: The Lord of the Rings) the other Rings of Power as the ultimate weapon in his campaign to conquer and rule all of Middle-earth. From quiet beginnings in the Shire, a hobbit land not unlike the English countryside, the story ranges across Middle-earth, following the course of the War of the Ring through the eyes of its characters, not only the hobbits Frodo Baggins, Samwise "Sam" Gamgee, Meriadoc "Merry" Brandybuck and Peregrin "Pippin" Took, but also the hobbits' chief allies and travelling companions: the Men, Aragorn, a Ranger of the North, and Boromir, a Captain of Gondor; Gimli, a Dwarf warrior; Legolas Greenleaf, an Elven

Context: Document [6](Title: Scandinavian folklore) this story, a magic ring owned by a dwarf named Andvari is stolen. When Loki, the god of Deceit and tricks, steals the ring, Andvari shouts "I curse you for this! The ring will carry my curse forever. All who possesses the ring will be destroyed!" This only leads to death and destruction, and later Fafnir morphs into a serpentdragon, whose outer body matches his inner evil created by the ring. This theme seems to carry over into the story behind the character Gollum. Also, there is a parallel between the Nordic legend of "Frotha-Firth" who stood as a peacemaker,

Context: Document [7](Title: The Lord of the Rings: The Fellowship of the Ring) Gandalf never arrives, and they are instead aided by a ranger named Strider, a friend of Gandalf's, who escorts them to Rivendell. The hobbits are ambushed by the Ringwraiths, and one stabs Frodo with a cursed Morgul blade. Arwen, an elf and Strider's lover, comes to Frodo's aid and successfully takes him to Rivendell, where he is healed. Frodo meets Gandalf, who escaped Isengard on the back of a giant Eagle. Arwen's father, Lord Elrond, holds a council that decides the Ring must be destroyed in Mount Doom. While the members argue, Frodo volunteers to take the Ring, accompanied by

Context: Document [8](Title: Magic ring) the story grew into "The Lord of the Rings" the matter expanded, borrowing from Germanic and Norse mythology for many of its themes, creatures, and names. Of twenty magical Rings of Power, four are described in some detail: the extremely powerful and dangerous "One Ring" around which the plot revolves; and three rings worn by Gandalf the wizard and the elves Elrond and Galadriel. Seven Rings of Power were given to the dwarves in an only slightly successful attempt to corrupt them. Humans prove to be more susceptible; each of the nine Nazgûl were once great lords of men who

Context: Document [9](Title: The Lord of the Rings: The Fellowship of the Ring (video game)) by Tom Kane) visiting Frodo (Steve Staley) and explaining the significance and history of the Ring. Frodo suggests it be destroyed, and Gandalf explains only the fires that created it are powerful enough to do so; the fires of Mount Doom, deep in Mordor. As Gandalf cannot take the Ring himself, for fear it would corrupt him, Frodo volunteers to do so. An eavesdropping Samwise Gamgee (voiced by Scott Menville in PC & PS2, but Cliff Broadway in Xbox) volunteers to join Frodo and Gandalf agrees, telling them they must head to Rivendell and speak to Elrond. He also tells

Context: Document [10](Title: Sauron) With Sauron's assistance, the Elven-smiths forged the Rings of Power, which conferred great power upon their bearers. He then secretly forged the One Ring in the volcanic Mount Doom in Mordor. This "One Ring to rule them all" had the power to dominate the other Rings and enslave their wearers to Sauron's will. The Rings of Power were extremely potent, however; to create an instrument that could dominate even them, Sauron was forced to transfer a great part of his native power into it. Yet "while he wore it, his power on earth was actually enhanced".

Context: Document [11](Title: The Lord of the Rings: The Fellowship of the Ring (video game)) Gandalf, Legolas, Gimli and Boromir) are controllable, each with their own strengths, weaknesses and growth charts. During combat, the player has the choice to fully control each member of their active party (up to four characters), or instead, control only the main player character, and have the other three controlled by the AI. The game is presented against the background of the history of the One Ring. At the dawn of the Second Age, after the defeat of the Dark Lord, Morgoth, the elves of Eregion forged the nineteen Rings of Power to help themselves, the dwarves and men rule

Context: Document [12](Title: The Lord of the Rings: War in the North) who explain the Hobbit Frodo Baggins (Yuri Lowenthal), is in possession of the One Ring, which must be destroyed by casting it into fires of Mount Doom. A fellowship of nine has thus been formed to carry the Ring to its destruction. The trio ask how they may help, and Gandalf explains the immediate concern is Agandaûr, as his mission and location are unknown. Elrond speculates he may be planning an attack on Rivendell, and, as such, it is likely he has gone to the Ettenmoors to strengthen his army with trolls. The trio head to investigate the Ettenmoors, where

Context: Document [13](Title: Lord of the Rings (musical)) Arwen's father, Lord Elrond, calls a Council of Elves, Men and Dwarves at which it is decided that Frodo will carry the Ring to Mordor. The Fellowship of the Ring sets out from Rivendell: Frodo and his three fellow Hobbits, Aragorn, the human warrior Boromir, the Elf Legolas, the Dwarf Gimli, and the great wizard Gandalf the Grey. Arwen and the people of Rivendell invoke the holy power of the star Eärendil to protect and guide the Fellowship on its journey ("Star of Eärendil"). In the ancient, ruined Dwarf-mines of Moria, Gandalf confronts a Balrog, a monstrous creature of evil,

Context: Document [14](Title: Gandalf) gave him the Elven Ring of Power called Narya, the Ring of Fire, containing a "red" stone for his aid and comfort. Tolkien explicitly links Gandalf to the element fire later in the same essay: As one of the Maiar, Gandalf would have participated in the Music of the Ainur at the creation of the world. However he does not attain any prominence until the Valar settle in Valinor. In Valinor, Gandalf was known as Olórin. As recounted in the "Valaquenta" in "The Silmarillion", he was one of the Maiar of Valinor, specifically, of the people of the Vala Manwë;

Context: Document [15](Title: The Lord of the Rings: The Third Age) On the outskirts of Rivendell, he is attacked by the Nazgûl, but is rescued by Idrial (Lori Phillips), an elf in the service of Galadriel. As they travel through the forest, they see a murder of crebain and Idrial deduces Saruman (Christopher Lee) has betrayed the elves leaving Middle-earth for the Grey Havens. Seeing her convoy under attack by Isengard orcs, she and Berethor intervene. They then head to Caradhras to seek any further survivors, and there meet Elegost (Chris Edgerly), a Dúnedain ranger hunting Warg. They learn the Fellowship tried to pass over Caradhras recently, but were prevented from

Context: Document [16](Title: Rings of Power) of three remaining realms of the Eldar. Vilya was used by Elrond in Rivendell, Nenya by Galadriel in Lothlórien, and Narya by Círdan in Lindon. When the Istari, or wizards, arrived about , Círdan gave Narya to Gandalf, who bore it until the end of the Third Age. During the period of "The Lord of the Rings", the Three were borne by Elrond, Galadriel, and Gandalf; but until the end of the book their rings are not seen. Only Frodo, the bearer of the One, sees Galadriel's ring, and only when she draws his attention to it. At the end

Context: Document [17](Title: The Lord of the Rings: The Fellowship of the Ring (video game)) Later, he acquires a dagger, and finally, he can use the short sword Sting. Frodo can also throw stones, and can turn invisible for limited periods of time by using the One Ring. Aragorn is initially armed with a basic longsword, but later acquires Andúril. He also possesses a bow, and he can kick out at enemies. Gandalf uses his sword Glamdring and has several magical abilities, such as a fire attack, chain lightning and healing. The player can also switch to first-person view at any time during the game. This can help targeting when Frodo is throwing stones or

Context: Document [18](Title: Ring of Fire (anthology)) former 1970s "Lothlorian Commune" and had been enticed away from Pharmacology graduate school by a hippy "Chick" named Lisa, who is Faramir's (Frank Stone) mother as acknowledged son of Stoner. In the free love community of Lothlorien, whether "Elrond" (Ronald Stone) ""might be" his is a question he has long abandoned, but it is genetically certain that the "Stop sign red" colored hair of "Gwaihir" (Gerry Stone) makes him someone else's boy, who is nonetheless being raised as one of his own. As this story opens, a glum Stoner is introduced to Dr. James Nichols by Mike Stearns, and the

Context: Document [19](Title: Círdan) Valinor. In "The Lord of the Rings" film trilogy, directed by Peter Jackson, Círdan appears in the beginning of the first movie, and when the fellowship arrives in Lothlorien. He appears mostly as he is described in the book, but lacks a beard. His first appearance is during Galadriel's monologue at the start of the first movie, in a brief shot of the three Elven ringbearers. He appears for a second time in the scene at the end of when Frodo, Galadriel, Elrond, Celeborn, Gandalf, and Bilbo board the ship at the Grey Havens. He has no speaking role. Círdan

Context: Document [20](Title: The Lord of the Rings: Aragorn's Quest) able to temporarily fend them off, but Frodo (Yuri Lowenthal) is stabbed with a Morgul blade. The party continue towards Rivendell, closely pursued by the Nazgûl, and with Frodo "passing into shadow." They soon encounter Arwen (Jennifer Hale), who takes Frodo and rides on ahead. She crosses the river Bruinen and as the Nazgûl attempt to cross after her, she uses elven magic to cause the river to rise, washing them away. She enters Rivendell, taking Frodo to her father, Elrond (Jim Piddock), who heals him. Meanwhile, a council has been called between the Free Peoples of Middle-earth to determine

Question: who has a ring of power in lotr?

Answer: Sauron