This is the blessing, meqadesh ha-shabbat for the musaf Amidah, with the inclusion of Hosea 14:3 after the traditional invocation of Numbers 28:9. The English translation by Aharon Varady is adapted from the translation offered by the Metsudah Siddur (nusaḥ Sefarad).

Some uniquely Judeo-Italian features of the language include:

☞ The term “Ded” — referring to God — which probably derives from the Latin “Deus.”

☞ The term “Domedet” — referring to the divine name Yod-He-Vav-He — which probably comes from Latin “Dominus Deus.” These two terms are never found in non-Jewish Italian dialects.

☞ The usage of “lo” as an all-purpose singular masculine definite article, even in scenarios where most Italian dialects would use “il” or “’l”

☞ The use of the vowel sheva to mark /e/ and /ɛ/.

Note: “The CAUSE” is used to translate the Divine Name YHVH, based on the philosophical idea of God as the Prime Mover and on the interpretation of the Name as a causative form of the copula – “causes to be.” This translation also uses the plural pronoun to refer to God as a pluralis majestatis, and to avoid the implications of God being assigned a gender. (Find Ibn Ezra’s commentary on Genesis 1:1 for a discussion of the pluralis majestatis when referring to God.) All divine referents (pronouns, epithets, names) are rendered in unicase.

The mantra-like piyyut “Ein kEloheinu,” a praise of God’s attributes and uniqueness featuring incremental repetition, is found in siddurim as far back as the siddur of Rav Amram, and may date back to the Hekhalot literature. [In the variations found in the Siddur Rav Amram and in genizah fragments, the order of the stanzas differs from how it is currently read today. –ANV

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The mantra-like piyyut “Ein kEloheinu,” a praise of God’s attributes and uniqueness featuring incremental repetition, is found in siddurim as far back as the siddur of Rav Amram, and may date back to the Hekhalot literature. In the variations found in the Siddur Rav Amram and in genizah fragments, the order of the stanzas differs from how it is currently read today. –ANV

Source(s)

en kelohenu in Seder Rav Amram (JTS MS 4074) f.13v

Source

https://opensiddur.org/wp-content/uploads/2024/11/Neniu-estas-Isaac-Gantwerk-Mayer-2024.pdf

Note: “The CAUSE” is used to translate the Divine Name YHVH, based on the philosophical idea of God as the Prime Mover and on the interpretation of the Name as a causative form of the copula – “causes to be.” “SOURCE” is used to translate the Divine Name Yah. This translation also uses the plural pronoun to refer to God as a pluralis majestatis, and to avoid the implications of God being assigned a gender. This is not meant to infer that God is plural, ḥas v-shalom. See Ibn Ezra’s commentary on Genesis 1:1 for an explanation of the pluralis majestatis.

Ḥakham Ishak Nieto’s translation of Adon Olam was first printed on page 197 of Orden de las Oraciones de Ros-ashanah y Kipur (1740), his maḥzor in Spanish translation for Rosh haShanah and Yom Kippur. The Hebrew text of the piyyut set side-by-side with the translation was transcribed from Rabbi David de Sola Pool’s Tefilot l’Rosh haShanah (1937).

Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 12 line version familiar to Sepharadi congregations. (There are also fifteen and sixteen line variants found in Sepharadi siddurim. The Ashkenazi version has ten lines.)

Source(s)

This is Isaac Pinto’s English translation of Adon Olam from Prayers for Shabbath, Rosh-Hashanah, and [Yom] Kippur (1766), p. 29. The translation there appears without the Hebrew. The Hebrew text of the piyyut set side-by-side with the translation was transcribed from Rabbi David de Sola Pool’s Tefilot l’Rosh haShanah (1937).

Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 12 line version familiar to Sepharadi congregations. (There are also fifteen and sixteen line variants found in Sepharadi siddurim. The Ashkenazi version has ten lines.)

Source(s)

Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 12 line version familiar to Sepharadi congregations. (There are also fifteen and sixteen line variants found in Sepharadi siddurim. The Ashkenazi version has ten lines.) The rhyming translation here by David de Aaron de Sola was transcribed from his prayerbook Seder haTefilot vol. 1 (1836), p. 122.

Source(s)

Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 10 line version familiar to Ashkenazi congregations. (There are also twelve, fifteen, and sixteen line variants found in Sepharadi siddurim.) The rhyming translation here by George Borrow was shared in his tales in The Bible in Spain (1843), ch. 54, p. 222. (The text in the 1913 edition on page 546 is a bit easier to read.) There, Borrows transliterates the title as “Adun Oulem.”

Source(s)

“Adon Olam” is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 12 line version familiar to Sepharadi congregations. (There are also fifteen and sixteen line variants found in Sepharadi siddurim. The Ashkenazi version has ten lines.) The free translation by Rosa Emma Salaman (a/k/a “Mrs. Julius Collins”) appearing here was transcribed from the English edition of Imrei Lev (ed. Hester Rothschild, 1855/1859).

Source(s)

“Adon Olam” is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 10 line (5 stanza) version familiar to Ashkenazi congregations. (Sefaradi siddurim have 12 line (six stanza) variants, and there are some with 14 or 15 lines.)

The German translation of “Adon Olam” appearing here is as found in Rabbi David Einhorn’s עלת תמיד Gebetbuch für Israelitische Reform-Gemeinden (1858), pp. 1-2. The English translation here, by Joshua Giorgio-Rubin, translating Rabbi David Einhorn, is as found in Rubin’s Olat Hadashah: A Modern Adaptation of David Einhorn’s Olat Tamid for Shabbat Evening (2020), p. 14.

Source(s)

“Adon Olam” is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 10 line (5 stanza) version familiar to Ashkenazi congregations. (Sefaradi siddurim have 12 line (six stanza) variants, and there are some with 14 or 15 lines.) The translation appearing here by Tsvi Hirsch Filipowski (1816-1872) is as found on page 2 of his siddur Tefilot Yisrael (1862).

Source(s)

Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 12 line version familiar to Sepharadi congregations. (There are also fifteen and sixteen line variants found in Sepharadi siddurim. The Ashkenazi version has ten lines.) The rhyming translation here by Jacob Waley was transcribed from the prayerbook of his daughter Julia M. Cohen’s The Children’s Psalm-Book (1907), pp. 298-299.

Source(s)

Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is adapted from the abridged arrangement of Rabbi Benjamin Szold translated by Rabbi Marcus Jastrow, “The Lord of All,” as found in Songs and Prayers and Meditations for Divine Services of Israelites (1873), p. 26-27. Hebrew source set side-by-side with the English translation by Aharon Varady.

Source(s)

Rabbi Dr. Moses Gaster’s translation of Adon Olam in Romaninan was first printed on pages 3-4 of Siddur Tefilat Yisrael: Carte de Rugăcĭunĭ Pentru Israeliţĭ (1883), his daily Siddur. Although his siddur follows the Sepharadi tradition in many regards, the text of the piyyut here follows the Ashkenazi tradition.

Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 10 line version familiar to Ashkenazi congregations. (There are also twelve, fifteen and sixteen line variants found in Sepharadi siddurim.)

Source(s)

This is Yosef Naḥmuli’s Greek translation of Adon Olam from his bilingual Hebrew-Greek everyday siddur, Καθημεριναι Προσευχαι (Corfu 1885), p. 6-9. I have set the translation side-by-side with the Hebrew text from which it was derived. It seems to me that here, a couple of lines are paraphrase and do not receive full attention.

Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the six stanzas version familiar to Sepharadi congregations. (There are also some slightly longer variants found in other Sepharadi siddurim. The Ashkenazi version has ten lines.)

Source(s)

The piyyut, “Adon Olam” became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the fifteen line version familiar to some Mizraḥi and eastern Sefaradi congregations. (A twelve line variant is common among the Western Sefaradim. The Ashkenazi version has ten lines.)

The Marathi translation was made by Joseph Ezekiel Rajpurkar as published in סדר תפלת החדש The Daily Prayers translated from Hebrew in Marathi (1889), pp. 7-8. The Marathi was proofread by Aniruddha Walke. (Thank you!) –Aharon Varady

Source(s)

The Seder Tefilat Kol Peh was printed in 1891 in Vienna, and features a full Ladino translation of the entire siddur. This Ladino translation of Adon Olam is found on the left side of pagespread №145. Along with a full transcription of the Ladino text, Isaac Gantwerk Mayer has also prepared a full romanization of the Ladino. I have set the Hebrew text of Adon Olam side-by-side with the Ladino.

Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the sixteen-line version familiar to Eastern Sepharadi congregations.

Source(s)

“Adon Olam” is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 10 line (5 stanza) version familiar to Ashkenazi congregations. (Sefaradi siddurim have 12 line (six stanza) variants, and there are some with 14 or 15 lines.) The translation appearing here by Alice Lucas (1851-1935) is as found on page 4 of the The Authorised Daily Prayer Book of the United Hebrew Congregations of the British Commonwealth of Nations (2nd Revised Edition, 1962), compiled by Rabbi Israel Brodie. This translation was first published in her anthology, Songs of Ẓion by Hebrew singers of Mediaeval times (1894).

Source(s)

Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 10 line version familiar to Ashkenazi congregations. (There are also twelve, fifteen, and sixteen line variants found in Sepharadi siddurim.) The rhyming translation here by Israel Zangwill was transcribed from the Jewish Quarterly Review vol. 13 (January 1901), p. 321.

Source(s)

This translation Rabbi J. Leonard Levy of Shlomo ibn Gabirol’s “Adon Olam” was first published in The Children’s Service for Use in Religious Schools (1902). In the second edition from 1904, it is found on page 127.

Source(s)

Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 10 line version familiar to Ashkenazi congregations. (There are also twelve, fifteen, and sixteen line variants found in Sepharadi siddurim.) The rhyming translation here by Jessie Ethel Sampter was transcribed from Joseph Friedlander and George Alexander Kohut’s The standard book of Jewish verse (1917), p. 394.

Source(s)

Rabbi Dr. Mojżesz Schorr’s translation of Adon Olam in Polish was first printed on pages 8-9 of Modlitewnik na wszystkie dni w roku oraz modlitwę za Rzeczpospolitą ułożoną przez prof. Schorra (1936).

Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 10 line, five stanza version familiar to Ashkenazi congregations. (There are also twelve, fifteen and sixteen line variants found in Sepharadi siddurim.)

Source(s)

Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 12 line version familiar to Sepharadi congregations. (There are also fifteen and sixteen line variants found in Sepharadi siddurim. The Ashkenazi version has ten lines.) The translation appearing here was transcribed from Rabbi David de Sola Pool’s Tefilot l’Rosh haShanah (1937).

Source(s)

This is Artur Carlos de Barros Bastos’s Portuguese translation of Adon Olam from his prayer-pamphlet, Oração Matinal de Shabbath (1939), p. 52-53. I have set the translation side-by-side with the Hebrew text from which it was derived.

Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the six stanzas version familiar to Sepharadi congregations. (There are also some slightly longer variants found in other Sepharadi siddurim. The Ashkenazi version has five stanzas/ten lines.)

Source(s)

“Adon Olam” is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 10 line (5 stanza) version familiar to Ashkenazi congregations. (Sefaradi siddurim have 12 line (six stanza) variants, and there are some with 14 or 15 lines.) The translation appearing here is as found on page 41 of the Sabbath and Festival Prayer Book (1946), compiled by the Rabbinical Assembly & United Synagogue of America and adapted from a manuscript by Rabbi Morris Silverman.

Source(s)

This is Rabbi Dr. David Prato’s Italian translation of Adon Olam from his bilingual Hebrew-Italian everyday siddur, Tefilah l’David: Preghiere di Rito Italiano (1949), p. 272-275. I have set the translation side-by-side with the Hebrew text from which it was derived, adding a stanza missing in the printed Hebrew that corresponds with the printed Italian translation.

Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the six stanzas version familiar to Sepharadi congregations. (There are also some slightly longer variants found in other Sepharadi siddurim. The Ashkenazi version has five stanzas/ten lines.)

Source(s)

“Adon Olam” is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 10 line (5 stanza) version familiar to Ashkenazi congregations. (Sefaradi siddurim have 12 line (six stanza) variants, and there are some with 14 or 15 lines.) The translation appearing here is as found on page 204 of the HaSiddur (“The Prayer Book,” 1957), compiled by Ben Ẓion Bokser. He adds the following commentary:

The hymn Adon Olam has been ascribed to the authorship of Solomon ibn Gabirol (born 1021, died 1058). Its sublime conception of God is in the spirit of Gabirol’s work, but there is no proof that he was really the author of it. Because texts of the Prayer Book before the fourteenth century omit it, we may place the date of its composition as not earlier than the early part of that century. Two basic ideas dominate this hymn. One declares that God’s existence and sovereignty are independent of the existent universe, that He fashioned the universe in time, and the He will continue to be after all existence has returned to void. This negates the view that God is only an aspect of the universe in existence. The other declares God’s providential concern for each of His creatures and the abiding peace and security that men find in drawing close to their Maker. The Adon Olam was added to the prayer on retiring for the night. In the synagogue liturgy it has generally been recited as part of the preliminary prayers in the morning service, appropriately so, because it voices gratitude for God’s providence in having enabled us to rise in the morning for a new day of life. As a hymn at the close of the service, it has been recited especially Friday night and the night of Yom Kippur. Presently it is often used at the close of Sabbath and festival morning services as well.

Source(s)

Adon Olam is a piyyut that became popular in the 15th century and is often attributed to Solomon ibn Gabirol (1021–1058) and less often to Sherira Gaon (900-1001), or his son, Hai ben Sherira Gaon (939-1038). The variation of the piyyut appearing here is the 12 line version familiar to Sepharadi congregations. (There are also fifteen and sixteen line variants found in Sepharadi siddurim. The Ashkenazi version has ten lines.)

This “praying translation” of the piyyut Adon Olam appears in Rabbi Zalman Schachter-Shalomi’s Sabbath Supplement to his Siddur Tehillat Hashem Yidaber Pi ~ As I Can Say It (for Praying in the Vernacular) (2009). From his translation, we can see that Reb Zalman appears to have collapsed the lines together beginning ‘bli.’

Source(s)