Adon Olam
Adon Olam is one of the dearest songs sung during synagogue services. It is recited or sung at different times in different countries, usually at the end of the Shabbat and holiday morning service. Some Ashkenazi communities may recite it at the end of Friday evening services. It became part of the services in the 15th century. While versions differ slightly in different traditions in Ashkenazic liturgy, it contains five stanzas. The Sephardic version is a little longer. Some scholars think the shorter version of the Ashkenazic was the original.
Its authorship and origin are uncertain. Some attribute it to Solomon ibn Gabirol (1021–1058), known for his Hebrew poetry. However, there is no evidence for the claim. The poem is written differently from his usual writings, and some scholars say it was written by others long before, even in the early talmudic period. In contrast, others say it was composed long after Gabirol, near the 15th century.
Unlike other poems about God, Adom Olam does not mention God’s attribute of divine knowledge or God’s laws. It was not composed for rational thinkers seeking philosophical ideas, pious people wanting to help other humans and improve society, or students of Torah and Talmud who focus on these documents. It was written for the average Jew desiring divine help.
The poem emphasizes God’s eternal existence, oneness, uniqueness, and His role as the protector of individuals and the rest of the world. It concludes with the speaker expressing confidence in God’s help, with lines such as “God is with me; I have no fear.”
Many melodies were composed for Adon Olam because of its popularity.
A popular translation
A poetic English version, close to the Hebrew text, is said to have been composed by Rabbi Dr. Frederick de Sola Mendes (1850-1927). It is in the Jewish Encyclopedia of 1906.
The Lord of all, who reigned supreme
Ere first creation’s form was framed;
When all was finished by His will
His name Almighty was proclaimed.
When this, our world, shall be no more,
In majesty He still shall reign,
Who was, Who is, Who will for aye
In endless glory still remain.
Alone is He, beyond compare,
Without division or ally,
Without initial date or end,
Omnipotent He rules on high.
He is my God, my Savior He,
To whom I turn in sorrow’s hour–
My banner proud, my refuge sure–
Who hears and answers with His power.
Then in His hand myself I lay,
And trusting sleep, and wake with cheer;
My soul and body are His care;
The Lord doth guard, I have no fear.
My translation
The Master of the universe
Controlled all before being fashioned.
When He willed it finished
He ruled all.
At the end
He will still control.
He was, is
And will always remain.
He is unique and incomparable,
Controlling without aids.
He had no beginning or end,
Powerful beyond measure.
He is my God and my life’s helper
I turn to Him when in pain.
He is my guide and my power
He fills me with strength when I call.
When I lie down
And when I awake
My body and spirit are in His care
God is with me; I have no fear.
Comments
The Hebrew uses the word nibra in the first stanza. The root is b-r-a, which appears in Genesis 1:1. It means both “create” and “form.” This led to different interpretations of Genesis 1:1. It could mean God created the world from nothing or formed preexisting matter into heaven and earth. To avoid the various opinions, I chose “fashioned.”
Stanza one also includes the word “king” because, when it was composed, kings were the most powerful figures on earth and a good metaphor for describing God. This situation no longer exists, so I selected “ruler.”
The stanza ends saying, “Then His name will be called king.” I chose “He ruled all” to avoid using the term “king” and because the word “name” in the Bible could mean “essence” and “power.” For example, Zechariah 14:9 speaks of a future time when the Lord will be king over the entire earth, and there will be one God, with his name being one. The verse points to a time of ultimate unity, where God’s unique “power” will be universally recognized. Also, both Nachmanides in Leviticus 22:2 and Radak in Psalms 138:2 define “name” as nature and essence.
The Hebrew of the third stanza says, “He is one, and there is no second.” I explained these words: “He is unique, and nothing compares to Him.”
The fourth stanza has nisi, which can mean standard, flag, or warning. I chose “guide” because it is implied in these words and captures the poem’s spirit.
