PIKESVILLE, Maryland — 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.”
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.
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.
Rabbi Dr. Israel Drazin is a retired brigadier general in the U.S. Army Chaplain Corps and is the author of more than 50 books.