Lilith - semen demon or feminist icon?
[Illustration: etching of Lilith on a metal amulet]
The origins of Lilith are probably found in the Mesopotamian lilu, or “aerial spirit.” Some features of Lilith in later Jewish tradition also resemble those of Lamashtu, a Babylonian demoness who causes infant death. There is one mention of lilot (plural) in the Bible (Isa. 34:14), but references to lilith demons only become common in post-Biblical Jewish sources.
Furthermore, the characterization of Lilith as a named demonic personality really only begins late in antiquity. Amulets and magical texts well into the Middle Ages continue to speak of lilot as a class of demonic beings. Even the gender of the creature is not fixed. Several incantation bowls, for example, explicitly protect against “…lilot [plural], whether male or female…”
Jewish tradition gradually fixes on lilith as a female demon. In Talmud she is described as a demon with a woman’s face, long hair and wings (Nid. 24b; Er. 100b). In amulet incantations she is addressed as a demon that preys on women in childbirth and as a killer of children (Ber. 8a; Zohar I: 148a-b; II:267b).
Other sources describe her as a kind of succubus, seducing men in their sleep and then collecting their nocturnal emissions in order to breed demonic offspring (Shab. 151b) (See earlier entry, "Spawns of Satan").
The use of “Lilith” as the proper name of a specific demonic personality first appears in the Midrash. The most famous legend of Lilith is the one first appearing in the Medieval satirical text Aleph-bet ben Sira. In that document, Lilith is identified as the first woman God created along with Adam. The case for their having been two women in the Garden of Eden is based on the differing accounts of the creation of woman (Gen. 1:27 vs. Gen. 2:19-23). According to AbbS, Lilith immediately quarreled with Adam over sexual positions during intercourse. When Lilith did not get satisfaction, she invoked the power of the Tetragrammaton and flew away. God sent three angels, Sanoi, Sansanoi, and Samnaglof, to bring her back. When she refused, she transformed herself into a demon that weakens children with disease (perhaps diphtheria, whooping cough, or SIDS – probably all three) to take her vengeance on God and humanity. But, the story concludes, if the names of her three pursuing angels are used together on an amulet, she is powerless to harm the person bearing it (see Sefer Raziel for the continuation of this tradition). This account, incidentally, is a Jewish variation of a story about a demon curbed by three pursuers that also appears in Greek, Coptic, Arabic, Armenian, and Slavonic legends.
Lilith appears in a very different incarnation in the Treatise of the Left Emanation, the Zohar, and other later mystic texts, where she is one of the four queens, or the four mothers, of demons. She is the most prominent of the four, being queen of the forces of Sitra Achra, the impure side of divine emanations that shape our world. In the Treatise, she and Samael are the evil doppelgangers of Adam and Eve, coming in existence as a spiritual byproduct of the primordial couple’s sin.
In answer to your question concerning Lilith, I shall explain to you the essence of the matter. Concerning this point there is a received tradition from the ancient Sages who made use of the Secret Knowledge of the Lesser Palaces, which is the manipulation of demons and a ladder by which one ascends to the prophetic levels. In this tradition it is made clear that Samael and Lilith were born as one, similar to the form of Adam and Eve who were also born as one, reflecting what is above. This is the account of Lilith which was received by the Sages in the Secret Knowledge of the Palaces. The Matron Lilith is the mate of Samael. Both of them were born at the same hour in the image of Adam and Eve, intertwined in each other. Asmodeus the great king of the demons has as a mate the Lesser (younger) Lilith, daughter of the king whose name is Qafsefoni. The name of his mate is Mehetabel daughter of Matred, and their daughter is Lilith (Trans. from Early Kabbalah, Joseph Dan ed.).
Intriguingly, the Treatise of the Left Emanation starts to come full circle, once again referring to multiple Liliths, as did the ancients. This tradition of there being two (or more) Liliths also appears in Pardes Rimmonim.
In the Zohar, she is the evil antipode of the Shekhinah (II: 118a-b; III: 97a). There is also a tradition in the Zohar that Lilith was the Queen of Sheba who came to test Solomon. Most startling of all is a Zoharic statement that while Israel is in exile, Lilith has replaced the Shekhinah as the "consort" of the Blessed Holy One (See my earlier entry, "The Sacred Feminine II" ). This seems to be a mythic way of expressing how, because of their condition as a despised, persecuted minority, medieval Jews perceived theirs to be a world given over to the control of the dark side.
Defenses against Lilith include providing amulets to women in childbirth and to newborns inscribed with the angelic names Sanoi, Sansanoi, and Samnaglof (or Sandalfon), not sleeping alone in a house, and tapping an infant on the nose if he appears to be responding to something the parent cannot see. Psalms, particularly Ps. 91, Ps. 121, and 126, are effective in driving off Lilith (Shimmush Tehillim). There is also a ritual that can be performed during and after intercourse to drive her away (Zohar III:19).
In modern times, inspired by the singular Ben Sira portrayal of her as a woman who stands up to male domination, Lilith has become something of an emblem among feminists in critiquing the overwhelmingly male-oriented perspective of traditional Judaism and she has been adopted as a symbol of feminist resistance to male spiritual hegemony. It should be pointed out, however, that modern claims by Raphael Patai, Robert Graves, and others that Lilith was an early Hebrew goddess later censored out of the tradition by editors of the Scriptures has no foundation whatsoever in any literature we have from before the 10th Century CE. This claim appears to depend entirely on appealing to the Ben Sira narrative, but this story is sui generis, and there is no precedent for any tradition of Lilith as either as “Wife of Adam” or “Wife of YHWH” prior to the Middle Ages.
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