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| About site: Religion and Spirituality/People/Old Testament/Lilith - Looking for Lilith |
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| About site: http://www.ucalgary.ca/~elsegal/Shokel/950206_Lilith.html |
Title: Religion and Spirituality/People/Old Testament/Lilith - Looking for Lilith Essay critical of the sources of the Lilith legend.
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Looking for Lilithvar gradientshadow={}gradientshadow.depth=6 //Depth of shadow in pixelsgradientshadow.containers=[]gradientshadow.create=function(){var a = document.all ? document.all : document.getElementsByTagName('*')for (var i = 0;i < a.length;i++) { if (a[i].className == "shadow") { for (var x=0; x0){ for (var i=0; i Looking for Lilith*  First publication: Jewish Free Press Feb.6 1995.Bibliography:J. Dan, The Hebrew Story in the Middle Ages, Jerusalem,1974.J. D. Eisenstadt, ed., Ozar Midrashim, Israel, n.d. The feminist critique of conventional values has not overlooked the Jewishtradition. Whether or not one acknowledges the validity of all the charges thathave been leveled against the treatment of women in Jewish law and theology, itis hardly possible to ignore these issues. As one who is normally sympathetic with feminist aspirations, I have oftenbeen disappointed with the scholarly standards of the debate, especially whenit has been directed towards the classical texts of Judaism. In the course ofpolemical ideological exchanges, I find too frequently that sweepinggeneralizations are being supported by flimsy or questionable evidence, with adisturbing disregard for factual accuracy and historical context. As an example of this sort of scholarly sloppiness, I wish to discuss anintriguing Hebrew legend that has found its way into dozens of recent worksabout Jewish attitudes towards women. The legend in question was inspired by the Bible's dual accounts of thecreation of the first woman, which led its author to the conclusion that Adamhad a first wife before his marriage to Eve. Adam's original mate wasthe demonic Lilith who had been fashioned, just like her male counterpart, fromthe dust of the earth. Lilith insisted from the outset on equal treatment, afact which caused constant friction between the couple. Eventually thefrustrated Lilith used her magical powers to fly away from her spouse. AtAdam's urging, God dispatched three angels to negotiate her return. When theseangels made threats against Lilith's demonic descendants, she countered thatshe would prey eternally upon newborn human babies, who could be saved only byinvoking the protection of the three angels. In the end Lilith stood her groundand never returned to her husband. The story implies that when Eve was afterwards fashioned out of Adam's rib(symbolic of her subjection to him), this was to serve as an antidote toLilith's short-lived attempt at egalitarianism. Here, declare the feministsmatronizingly, we have a clear statement of the Rabbinic Attitude TowardsWomen! There is only one slight problem with this theory: The story of Lilith is notactually found in any authentic Rabbinic tradition. Although it is repeatedlycited as a "Rabbinic legend" or a "midrash," it is not recorded in any ancientJewish text! The tale of Lilith originates in a medieval work called "the Alphabet ofBen-Sira," a work whose relationship to the conventional streams of Judaism is,to say the least, problematic. The unknown author of this work has filled it with many elements that seemdesigned to upset the sensibilities of traditional Jews. In particular, theheroes of the Bible and Talmud are frequently portrayed in the most perversecolours. Thus, the book's protagonist, Ben-Sira, is said to have issued from anincestuous union between the prophet Jeremiah and his daughter. Joshua isdescribed as a buffoon too fat to ride a horse. King David comes across as aheartless and spiteful figure who secretly delights in the death of his sonAbsalom, while putting on a disingenuous public display of grief. The book isconsistently sounding the praises of hypocritical and insincere behaviour. So shocking and abhorrent are some of the contents of "the Alphabet ofBen-Sira" that modern scholars have been at a loss to explain why anyone wouldhave written such a book. Some see it as an impious digest of risquéfolk-tales. Others have suggested that it was a polemical broadside aimed atChristians, Karaites, or some other opposing movement. I personally would notrule out the possibility that it was actually an anti-Jewish satire--though, tobe sure, it did come to be accepted by the Jewish mystics of medieval Germany;and amulets to fend off the vengeful Lilith became an essential protection fornewborn infants in many Jewish communities. Eventually the tale of Lilith was included in a popular English-languagecompendium of Rabbinic legend, and some uncritical readers--unable or unwillingto check after the editor's sources--cited it as a representative Rabbinicstatement on the topic. As tends to happen in such instances, subsequentauthors kept copying from one another until the original error turned into anunchallenged historical fact. Certainly there are volumes of real texts and traditions that couldbenefit from a searching and critical feminist analysis, and it is a shame tofocus so much intellectual energy on a dubious and uncharacteristic legend ofthis sort. This article and many others are now included in the book |
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Essay | critical | of | the | sources | of | the | Lilith | legend. |
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http://www.ucalgary.ca/~elsegal/Shokel/950206_Lilith.html
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Essay critical of the sources of the Lilith legend.
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