Lilith: The Real Story

Master's Thesis for the program 'Religious Roots of Europe' - Theology School, University of Copenhagen

Journal of the American Academy of Religion, 2006

Nashim a Journal of Jewish Women S Studies Gender Issues, 2006

Reviewed by Hagar Lahav Given that the field of feminist Jewish studies is expanding, the limited production of theological thinking is most noticeable. In the last international conference of Kolech (The Religious Women's Forum), 1 for example, only one lecture dealt directly with theological questions. Similarly, during the recent, teeming 14 th World Congress of Jewish Studies, 2 there was no theological panel that addressed feminist perspectives. In both cases, as in many similar forums, feminist and gender sensitive discussions focus on halakhic issues, women's history, liturgy and sacred texts, etc. At the same time, a wide range of important theological topics are ignored, such as-questions about the sense of God's presence in Jewish life and it's gendered causes and effects, the sex(s)/gender(s) of images of the Divine and their applications, etc. In other words, discussions about divinity, Jewish humanity, spiritual beliefs, and the relationship between those components tend to be gender-blind, at best, or stated more bluntly, androcentric, at worst. To be sure, one of the reasons for this state of affairs is the relatively limited role of theology in Jewish religious life. 3 However, I suspect that a deeper reason is the reluctance of many feminist Jewish scholars to "touch" the "Kodesh Ha'Kodashim" (The holy of the holies), either because they are afraid of a harsh backlash of the patriarchal Jewish establishment or because too many women have internalized the enduring message that "it is not our place" to enter this realm. Accordingly, any contribution to the feminist-Jewish theological discourse should be welcomed with great pleasure and gratification, all the more so when it is a significant contribution to feminist discourse as well as contemporary theological thought. Such is the new book of Judith Plaskow, a Jewish-American theologian whose previous book, Standing Again at Sinai: Judaism from a Feminist Perspective," 4 has already become a milestone in the feminist discussion.

NASIM, 2005

Reviewed by Hagar Lahav Given that the field of feminist Jewish studies is expanding, the limited production of theological thinking is most noticeable. In the last international conference of Kolech (The Religious Women's Forum), 1 for example, only one lecture dealt directly with theological questions. Similarly, during the recent, teeming 14 th World Congress of Jewish Studies, 2 there was no theological panel that addressed feminist perspectives. In both cases, as in many similar forums, feminist and gender sensitive discussions focus on halakhic issues, women's history, liturgy and sacred texts, etc. At the same time, a wide range of important theological topics are ignored, such as-questions about the sense of God's presence in Jewish life and it's gendered causes and effects, the sex(s)/gender(s) of images of the Divine and their applications, etc. In other words, discussions about divinity, Jewish humanity, spiritual beliefs, and the relationship between those components tend to be gender-blind, at best, or stated more bluntly, androcentric, at worst. To be sure, one of the reasons for this state of affairs is the relatively limited role of theology in Jewish religious life. 3 However, I suspect that a deeper reason is the reluctance of many feminist Jewish scholars to "touch" the "Kodesh Ha'Kodashim" (The holy of the holies), either because they are afraid of a harsh backlash of the patriarchal Jewish establishment or because too many women have internalized the enduring message that "it is not our place" to enter this realm. Accordingly, any contribution to the feminist-Jewish theological discourse should be welcomed with great pleasure and gratification, all the more so when it is a significant contribution to feminist discourse as well as contemporary theological thought. Such is the new book of Judith Plaskow, a Jewish-American theologian whose previous book, Standing Again at Sinai: Judaism from a Feminist Perspective," 4 has already become a milestone in the feminist discussion.

Psychological Perspectives

Of Adam's first wife, Lilith, it is told (The witch he loved before the gift of Eve,) That, ere the snake's, her sweet tongue could deceive, And her enchanted hair was the first gold. And still she sits, young while the earth is old, And, subtly of herself contemplative, Draws men to watch the bright net she can weave, Till heart and body and life are in its hold. The rose and poppy are her flowers; for where Is he not found, O Lilith, whom shed scent And soft-shed kisses and soft sleep shall snare? Lo! as that youth's eyes burned at thine, so went Thy spell through him, and left his straight neck bent, And round his heart one strangling golden hair. It is forbidden for a man to sleep alone in a house, lest Lilith get hold of him." i Using psychological theory, this paper poses questions and proposes some answers as to why the rabbis who commented on and augmented the biblical text in the years 100-500CE inserted the Near Eastern myth of demonic female, known as Lilith, into the biblical story of creation. The name "Lilith" along with her defining characteristics are thought to be derived from the class of Mesopotamian demons called lilû (feminine: lilītu), and the name is usually translated as "night monster." ii To look at the creation of humankind as depicted in Genesis 1 and in Genesis 2, more specifically at the creation of the first woman, i.e. Eve, is to ask how was she created? Was she truly subordinate to Adam? The creation stories in Genesis 1 and in Genesis 2 are different. Why? My analysis includes a deep engagement with the relevant passages

This paper discusses the ancient demon spirit to modern femme fatale evolution of Lilith, the first wife of Adam in Jewish folklore. Focusing on imagery, my research suggests a turning point in the thirteenth century when Lilith transitions from an evil spirit into a temptress in the popular imagination. This image reemerged in the 1970s and has carried through the twenty-first century in the media and advertising even though her identity may not be recognized by the general public

Analysis of Lilith’s Portrayal Of Rabbi Shlomo Carlebach’s ‘Shadowy Side’ Why did the feminist magazine Lilith portray a demonic picture of Rabbi Shlomo Carlebach four years after his death and how does this impact Cancel Culture today? Lilith Magazine pre-dated the #MeToo Movement by almost two decades and pioneered in exposing sex abuse in the religious Jewish world. The aim of my article is to analyse the sex abuse allegations in the 1998 article published in Lilith as to this day this is the primary source for accusations against Rabbi Shlomo Carlebach. I will also examine the Lilith impact upon the recent wave of Cancel Culture against Carlebach. A. Preface B. Lilith Vs. Carlebach C. Lilith: Mythical Demon or Modern Feminist? D. Did Lilith Invent An Imaginary “Feminist Carlebach”? E. What Was Reported in Lilith Magazine and Why? F. Contextualizing the Lilith Hugs G. Blustain’s Lilith Analysis Two Decades Later H. Cancel Culture & Lilith’s Victory I. Towards A More Accurate Memory of Shlomo’s Legacy J. Lilith’s Truth: Bifurcated Or Complexity? K. Afternote

Lilith , 2023

Lilith is a mysterious that has captured the imagination of many cultures and time periods. Her origins can be traced back to ancient Mesopotamia. Through Jewish folklore and tradition, Lilith has evolved into a powerful and independent woman who defies patriarchal norms and societal expectations. Her story has been passed down through the centuries, appearing in texts such as the Babylonian Talmud, the Alphabet of Ben Sira, the Dead Sea Scrolls, the Zohar, and even in the Bible, where her presence is hinted at through various passages. In this study, we will explore the chronology of references to Lilith in various texts, including the Bible, and provide examples of possible applications of Claude Lévi-Strauss's canonical formula with functions and terms.