Despite there being no mention of the hymn in Talmudic times, Adon Olam (“Master of the World”) is found in many prayer books, including those of the Ashkenaz, Sefard, and Yemenite communities.

In many communities, Adon Olam is recited at the beginning of the morning service, before Shacharit. But this was not always the case. In medieval times, it was customarily said on the night of Yom Kippur, and over the centuries it migrated to other parts of the prayers, so that practices now vary widely.

Some communities say it before Shacharit, while others say it after Shacharit or Maariv. Many Ashkenazic communities in Israel conclude the Friday night service with Adon Olam, whereas Sefardic and Yemenite communities conclude the Shabbat morning service with it instead. In the Babylonian tradition, it closes the Bakashot (the pre-dawn supplications), and some communities recite it around Selichot during Elul and the High Holidays. Moroccan Jews also customarily sang it before the bride was escorted to the chuppah.1

So while it is always tempting to theorize that it became popularized due to well known singers and cantors putting it to catchy tunes, it is really the other way around.

To understand why this is, let us start with a bit of background.

What Is the Hymn About?

At a basic level, the hymn praises G‑d as the world’s eternal Creator and Guide. He was, He is, and He will be. His greatness transcends the world and is entirely independent of it. It concludes with a declaration of our trust in Him, as we entrust our bodies and souls to His care, both when we go to sleep and when we awake.

Who Wrote It?

No one knows for certain, and several candidates have been proposed.

The hymn is often attributed to the poet Rabbi Shlomo ibn Gabirol (1021-1058),2 but there is no solid evidence. It is not included in his works and its meter does not match his other compositions. On the other hand, the theme and even some of the words seem to be similar to those used in his philosophical works.3

Others attribute it to Rav Sherirah Gaon (c. 906 – c. 1006) or to Rav Hai Gaon (939-1038),4 and some, like Likkutei Mahariach in the name of Sefer HaTechiyah, trace it as far back as the Talmudic sage Rabbi Yochanan ben Zakkai.5 Still others suggest Rabbi Abraham ibn Ezra,6 based on the poem’s style and its first appearance in Western Europe.

Some write that the Babylonian Geonim instituted its recital on Rosh Hashanah and Yom Kippur, in response to Christian claims about the Trinity.7

Earliest Extant Manuscript Mentioning Adon Olam

The earliest dated reference to Adon Olam in a liturgical work comes from 13th-century England. In Etz Chaim, a comprehensive code of Jewish liturgy completed in London in 1287 by Rabbi Yaakov ben Yehuda Hazzan, Adon Olam is listed as the hymn to be recited after the morning Aleinu on the fast of 9 Av.

Significantly, the author does not write out the text of the hymn but refers to it only by name. This suggests that it was already well known to the community and had been in use for some time.

Etz Chaim was completed just three years before King Edward I expelled the Jews of England in 1290. The manuscript survived and is preserved today in the Leipzig University Library.

Earlier versions of the hymn exist in a fragment from the Cairo Genizah and in a manuscript preserved at Oxford.8 Since neither is dated, however, it is impossible to say for certain whether they predate Etz Chaim.

This brings us back to the question of the importance of this prayer.

Why Did Adon Olam Become So Famous?

For starters, the 16th-century Matteh Moshe (by Rabbi Moshe of Premyslan) cites a tradition attributed to Rabbi Yehuda HaChassid, Rav Hai Gaon, and Rav Sherira Gaon:9 Those who recite Adon Olam with proper intent will have their prayers heard, and no adversary will be able to prosecute against them, even on Rosh Hashanah and Yom Kippur. Some add that even their evil inclination will make peace with them, as King Solomon says:10 “When a man’s ways please G‑d, even his enemies will make peace with him.”11

The Sixth Rebbe, Rabbi Yosef Yitzchak Schneerson, explains that this is the reason Adon Olam is the first hymn of praise we say in the morning.12

What Is So Special About It?

The Shulchan Aruch rules that when saying a blessing, one should have in mind the meaning of G‑d’s Name, both as it is read and as it is written.13

As it is pronounced, A-do-nai means “Master of all.” As it is written, Yud-Heh-Vav-Heh, it means that G‑d “was, is, and will be.”

Adon Olam expresses both these ideas. The three lines of its opening stanza reflect the three tenses of the Name:

  • Past: “Master of the world, Who reigned before any being was created.”
  • Present: “When all was made by His will, then His name was proclaimed King.”
  • Future: “And after all has ceased to be, He alone will reign in awe.”

Reciting Adon Olam before prayer was instituted so that this intent would remain fresh in one’s mind throughout the service.14 This is why the Geonim taught that whoever concentrates on Adon Olam at the beginning will have their prayers heard.

On a Deeper Level

The Kabalists explain that the words Adon Olam [אדון עולם] have the same numerical value (gematria) as Ein Sof, “the Infinite One” [אין סוף]. This alludes to G‑d’s infinite will, which existed before Creation. That it is only hinted at in the words suggests that in this world, the Infinite is concealed.15

About the line, “Master of the world, Who reigned before any being was created,” the Sixth Rebbe, Rabbi Yosef Yitzchak Schneersohn, asks: There is a well-known principle that “there is no king without a people.” How, then, can G‑d be called King before there was anyone to rule over?

Based on the explanation of the Shelah, he answers that Adon Olam has the same numeric value as Ein Sof, which refers to G‑d’s very essence, beyond any level or category. Since the “reign” mentioned here is rooted in G‑d’s all-powerful essence, He can be King even without a people.16

The Future Revelation

This hymn also hints to the Future Redemption. Rabbi DovBer, the Second Rebbe, explains that the line, “And after all has ceased to be, He alone will reign in awe,” refers to the revelations of the Messianic era.17

May we experience it speedily in our days!