Adon Olam (“Master of the World”) is perhaps the most well-known liturgical poem. It is sung in most synagogues around the world, especially in the Diaspora, at the conclusion of the Shabbat morning service. Nevertheless, its true place is at the beginning of the morning service, and one is encouraged to recite it every morning before the morning blessings. We are told that one who concentrates on the words of Adon Olam will have all of his prayers answered, and nothing will hinder his prayers from ascending to heaven.1
In some congregations, Adon Olam is recited at the beginning, and again at the end, of the morning prayers. This is reminiscent of the custom on Simchat Torah of reading the Torah from the beginning immediately after it is concluded, “in order to confuse Satan.”2 In some congregations, it is sung at the conclusion of the Friday night prayers as well. There is a widespread custom for children to “lead” the singing of Adon Olam in the synagogue.
Adon Olam is also commonly recited before going to sleep at night, based on the verse, “I will give my spirit into His hand when I go to sleep…” In some communities, Adon Olam is recited as part of the end-of-life prayers. Meir Feinstein of the Irgun and Moshe Barazani of the Lechi, who were sentenced to hanging by the British, sang Adon Olam with Rabbi Yaakov Goldman before they committed suicide rather than allowing the British to hang them on the gallows. In some Moroccan communities, Adon Olam is sung as part of the wedding ceremony.
Adon Olam is said to have been authored by Shlomo ibn Gabirol, and it made its way into the siddur sometime in the fifteenth century. Other sources suggest that it was written by Rav Sherira Gaon, Rav Hai Gaon, or Rav Yochanan Ben Zakkai.3 The standard Ashkenazi version of Adon Olam has ten lines, shortened from the original twelve, fifteen, and sixteen-line versions found in other siddurim. The famous tune used worldwide for Adon Olam was composed by Eliezer Mordechai Gerovitsch (1844-1924) from Kiev, Russia. In some congregations, Adon Olam is sung to a tune relating to an upcoming holiday or the like. For example, in Germany, they would sing Adon Olam to the tune of Maoz Tzur the Shabbat before Chanukah.
It is suggested that Adon Olam became associated primarily with the morning prayer because Avraham Avinu instituted the morning prayer and was the first to refer to G-d as “Adon” (“Master”).4 Until that time, G-d was referred to as “King.” It is explained that the difference between “Master” and “King” is that a king is not involved in the lives of the average citizen, while a master is very involved in the lives of his servants. Avraham was the first to teach the world that G-d is not simply our king, but also our “master” – involved with every aspect of our lives. Indeed, it is noted that Adon Olam is a very personal prayer, “He is my G-d…my living redeemer…my rock…my refuge…” and other such references.
There was once a custom in some congregations for the chazzan to sing Adon Olam out loud. However, if someone in the community had recently passed away, the chazzan would recite Adon Olam very quietly so that the members of the congregation would figure out on their own that someone had died. This was to avoid having to explicitly relate the bad news. It was also to avoid singing the words “With my spirit shall my body remain, Hashem is with me, I shall not fear,” out loud when a close friend has just died. On Shabbat, however, Adon Olam was always sung as normal, due to the prohibition against public displays of mourning on Shabbat.5
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- Eliyahu Rabba 46:15; Matteh Moshe 1:31.
- Minhagei Yeshurun 80; Matteh Moshe 216, cited in the Encyclopedia of Jewish Prayer.
- For discussions on its authorship, see Likutei Maharich and Siddur Tzlota D’avraham.
- Bereishit 15:2,8; Berachot 7b.
- The Encyclopedia of Jewish Prayer, page 7, quotes Matteh Moshe 1:31 as the source for this custom but it does not appear in the edition I looked in.
