Why is Adon Olam so popular?

It seems to “fit” every tune imaginable, from Maoz Tzur on Shabbat Chanukah, to Yankee Doodle on the Fourth of July. Everyone knows the words — even a small child can lead Adon Olam on the bimah. It signals the end of the service — thank God. Though all of the above are true, I would like to “walk you through” Adon Olam, to show you how deep and meaningful are its words. (The Adon Olam prayer has been reproduced at the bottom of this web page.)

Let’s start with the title. This poem is so named, not necessarily to describe its contents, but merely because these are the opening words. This is also how we name other sections of the siddur — e.g. Shema, Ashre, Aleinu.

On the other hand, there is meaning in these opening words. The Shema reminds us, first and foremost, to be good listeners. Ashre instructs us to be happy (have a positive view of the world) when we are praying in the synagogue. Aleinu emphasizes that there are obligations “upon us.”

Similarly, the name Adon Olam suggests an important principle contained in this poem. Before continuing, it is important to understand that the Hebrew word olam has two definitions — one referring to space, and the other to time. Olam either means “world” or “eternity.” In our previous siddur, Adon Olam was translated ”Lord of the World.” In Siddur Tefillah l’Moshe, it is translated more appropriately, “Eternal Sovereign.”

In case you’re not convinced, just look at some of the opening lines of the poem:

The Hebrew describes God as malach . . . melech . . . Yimloch — God was, is, and will always be our King. You should recognize these words, and this concept from other places in the siddur and machzor. And in case you still don’t get it, Adon Olam continues:

Vehu hayah, vehu hoveh, vehu yihyeh betifarah

God has been, God still is, and God shall be

In addition to being eternal, God is better and stronger than all the others—Vehu echad, ve’ein sheni.

And God is mine — Vehu eli.

Suddenly, the poem takes a dramatic shift in direction. Not only is God eternal, unique and strong—but this same powerful God belongs personally to me. The president of the United States will never even know my name, let alone call me, but God will always be with me.

Which brings us to the final stanza, reminding us so clearly of the words of the 23rd Psalm — God is with me, I shall not fear.

This is a nice way with which to conclude our Shabbat morning service, girding each of us with confidence to face the world when we depart from the synagogue. But Adon Olam has traditionally been recited at other times as well, and I hope you will now appreciate its significance.

Adon Olam appears at the beginning of the morning service in most traditional siddurim. (We did not include it here in Siddur Tefillah l’Moshe, because it is recited by individuals prior to the start of the service). It is a fitting way with which to begin one’s day.

More significantly, though, Adon Olam should be recited at night. The closing stanza refers to going to bed, and feeling confident that God will be with us during the night, protecting both our bodies and souls.

Finally, I share with you that I recite Adon Olam with anyone who is about to have surgery, or face other difficult and/or frightening challenges. At a time when one wants to say a prayer, it is most comforting to be able to recite words that you already know well, and to conclude with the hope that “God will be with me.”