Claremont Colleges Scholarship @ Claremont Pomona Senior Theses Pomona Student Scholarship 2011 Demon at the Doorstep: Lilith as a Reflection of Anxieties and Desires in Ancient, Rabbinic, and Medieval Jewish Sexuality Lauren Kinrich Pomona College Recommended Citation Kinrich, Lauren, "Demon at the Doorstep: Lilith as a Reflection of Anxieties and Desires in Ancient, Rabbinic, and Medieval Jewish Sexuality" (2011).Pomona Senior Theses.Paper 4. http://scholarship.claremont.edu/pomona_theses/4 This Open Access Senior Thesis is brought to you for free and open access by the Pomona Student Scholarship at Scholarship @ Claremont. It has been accepted for inclusion in Pomona Senior Theses by an authorized administrator of Scholarship @ Claremont. For more information, please contact [email protected]. DEMON AT THE DOORSTEP: LILITH AS A REFLECTION OF ANXIETIES AND DESIRES IN ANCIENT, RABBINIC, AND MEDIEVAL JEWISH SEXUALITY BY LAUREN KINRICH SUBMITTED TO THE DEPARTMENT OF RELIGIOUS STUDIES OF POMONA COLLEGE IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF BACHELOR OF ARTS PROFESOR ERIN RUNIONS PROFESSOR OONA EISENSTADT APRIL 22, 2011 O you who fly in (the) darkened room(s) Be off with you this instant, this instant, Lilith Thief, breaker of bones. ACKNOWLEGEMENTS I would like to thank, first and foremost, Professors Erin Runions and Oona Eisenstadt, for providing me with so much inspiration, and for being, each in your own way, exactly the kind of readers and advisors I needed. To Professor Runions, for inspiring me to pursue this path, for guiding me through Religious Studies at Pomona, for pushing my thesis to greater depth and rigor than I would have thought I could produce, and for your constant insight and encouragement. To Professor Eisenstadt, for putting up with my countless questions after class, for your honesty and thoughtful critiques, for providing me a jump-start on an analysis of mystical Judaism, and for helping me think seriously about what I wanted to get out of my education. To my family, for your constant love and support, and for having the foresight to know that all that Jewish education would actually teach me something. To my father, for remaining proud of me even as I go deeper down the rabbit hole of the major that you can’t help but tease me for. To my mother, for hours of patient edits and insightful criticisms, and cup after cup of tea. To Alana, for providing me with a text that proved invaluable to this thesis, and to David, for your comic relief and for listening patiently as Lilith remained the topic of dinner table conversation for almost a year. To all of my friends, for putting up with me talking about the strangest of subjects for months upon months. And to Rylan, for your steadfast support, the inspiration to write my introduction and conclusion, and your perceptive thoughts and critiques throughout the writing process. TABLE OF CONTENTS Preface i Introduction 1 Lilith’s Beginnings 5 Chapter I: Lilith of the Books 11 The Shift from Ritual to Familial Purity 13 Mishnah, Talmud, Midrash 19 Lilith in the Babylonian Talmud 21 Chapter II: Lilith of the People 36 The Alphabet of Ben Sira 37 Amulets and Aramaic Magical Incantation Bowls 45 Chapter III: Lilith of Kabbalah 59 A Brief History of Kabbalah 60 Conceptions of Sexuality 63 Rabbi Isaac ben Jacob ha-Kohen’s Treatise on the Left Emanation 68 The Zohar 74 Kabbalistic Practice 85 Conclusion 94 Works Cited 97 PREFACE I began working on this thesis assuming that I would be writing, first and foremost, about women. I hoped that Lilith, as a she-demon intimately associated with sex and sexuality, would tell me much of what I needed to know about gender norms, women, and sexual regulations in Jewish society. I thought that Lilith would illuminate some underbelly of Jewish society where female sexuality was relegated to the demonic, strict sexual taboos were held in place through Scripture, and the figure of Lilith was used as a tool of sexual repression and subjugation. While versions of these hypothesis shook out as part-truths—held up by some pieces of evidence and struck down by others—I found, through my research and writing, that there was also another version of this story. At first glance I assumed, perhaps too easily, that a female demon associated so closely with the sexual sphere should illuminate the darker aspects of conceptions of female sexuality. I came to realize, however, that what Lilith could actually tell me was something quite different. What I ended up discovering was that Lilith in fact suggests as much if not more about male sexuality, male sexual fears, and male sexual desires. A thesis that began as an exploration of a Jewish female demon’s relationship to Jewish female sexuality morphed, quite straightforwardly and yet still surprisingly, into a thesis that was also about a Jewish female demon’s relationship to Jewish men. In some ways, this should have been expected. All major Jewish texts are, after all, written by men, and with male audiences in mind. Of course, on some level, I should have realized that the texts I studied would tell me as much about the authors as they did about the subjects. i In the end, I hope that I reached some balance between my original goal and the ways in which my research developed. It is my hope that this thesis illuminates the multiple and varied ways that Lilith has been used throughout Jewish history and the ways in which she is a reflection of—and a reaction to—dominant Jewish society. Lilith can tell us about Jewish men—she is a creation of thousands of years of male-dominated religion, a scapegoat for “deviant” sexual acts such as masturbation and nocturnal emissions; she is a locus of desire, an explanation for numerous sexual ills, and a reflection of distinctly male fears concerning paternity, fatherhood, and lineage. She can tell us about dominant male conceptions of Jewish women—she is used as a negative female role model, made an example of as one of the evil ways in which female sexuality can take shape, and associated with the base, animalistic instincts that female sexuality was, at times, thought to possess. But Lilith can also tell us about Jewish women themselves—she reveals the fear and pain associated with the death of children and death during childbirth and is warded off by women who wish to protect their families and their homes. It is my hope that the following examination of Lilith, spanning the course of four millennia, can inform a notion of both male and female Jewish sexuality in relation to culture, religion, and society. ii INTRODUCTION No demon has gained as much notoriety, recognition, or infamy in Jewish culture at the she-demon Lilith. Tracing her origins back to similarly-named demonesses in Ancient Sumeria, Babylonia, and Canaan, Lilith developed throughout Jewish history into a fully-realized seductress, succubus, murderer, and tormenter of men, women, and children. A well-known demoness during the ancient, rabbinic, medieval, and, to some extent, modern periods of Judaism, Lilith was associated with multiple ills of the sexual sphere including masturbation (or onanism, so named for the biblical figure Onan who “spilled his seed on the ground”),1 adultery, nocturnal emissions, impure thoughts, and bastard children. Her personality, focused as it is on these sexual ills, has remained remarkably constant throughout her 4,000 year development, a testament to her notoriety. Lilith did not spring, however, fully formed from the imagination of one group of people or in one particular place. Rather, a conception of the demoness slowly coalesced from a variety of ancient Middle Eastern sources even before she was integrated into the purview of Judaism. Existing scholarship on Lilith centers mostly around piecing together a coherent timeline of her appearances in various texts and in the archeological record. Numerous articles trace her progression from Canaan to Babylonia to Israel, noting how she began as a winged demon and/or storm goddess, and was incorporated and further developed in Jewish texts to reach infamy in Jewish demonology. Such histories, while useful, are primarily topical and rarely delve deeper into interpretation or analysis of the Lilith myth and its place in society. This lack of historical and social contextualization of the Lilith 1 Genesis 38:10 1 myth is the starting point for my contribution to scholarship on Lilith. In this paper, I will be focusing on a historical and cultural analysis of Lilith in Jewish society; how she was constructed, how she was understood, and, most importantly, what work she was used to perform by those who authored, added to, or interpreted her story. I hope to show that Lilith, in her many appearances and mythologies, can be used as an interpretive lens through which to understand Jewish conceptions of sexuality at various points in history. In her centuries-long journey from storm goddess to queen of demons, Lilith is employed alternately as a scapegoat for impure sexual thoughts and actions, an attachment for male sexual desire, a negative role model for women, a regulatory figure structuring acceptable forms of female sexuality, and an expression of male anxieties surrounding paternity and lineage and female anxieties surrounding infant mortality and death during childbirth. Throughout her development she is intimately and innately tied to the sphere of sexuality and therefore can be used to understand various sexual norms, regulations, taboos, and desires as they were conceptualized during formative periods of Jewish thought. In order to perform such an analysis, I will, of course, have to trace the timeline in order to provide context for the Lilith myth in development. This examination of Lilith is divided into four parts: the first, contained within this introduction, will set the stage for the development of the Lilith myth, establishing its roots in ancient Sumerian, Babylonian, Canaanite, and ultimately Hebrew culture. In this section, spanning the period between roughly 2400 BCE and 900 BCE, I will examine Lilith’s origins as a storm demon, who, because of mistaken etymology, came to be regarded as a night- demon. From the very beginning, Lilith was intimately involved with sex and sexuality as 2 a seducer of adults, a tormenter of women during childbirth, and a murderer of newborn children. Chapter I: Lilith of the Books will concentrate on the post-Temple period of Rabbinic Judaism from 70 CE to about 600 CE. This chapter will focus on the shift from ritual to familial purity that characterized Judaism’s transformation in the wake of the Second Temple’s destruction while examining the ways in which Lilith develops as a symptom of the anxieties resulting from this shift. During this period numerous formative texts were produced, most notably, for my purposes, the Babylonian Talmud, a collection of rabbinic debates on issues of philosophy, religion, ethics, law, and history. Chapter I will focus on Lilith’s mythology in this fundamental text, examining it for its connection to a developing concept of sexuality in Judaism. I hope to show that the rabbinic authors of the Talmud relied on stories of Lilith to exercise competing issues of anxiety and desire pertaining to the sexual sphere. Throughout the Talmud, Lilith reflects male fears surrounding fatherhood and lineage, is employed to regulate certain aspects of female sexuality, and is utilized to express and even excuse various “impure” sexual thoughts and actions. Chapter II: Lilith of the People will examine a parallel tradition running alongside such scholarly rabbinic formations, that of midrash, folk stories, and folk magical practices. This chapter, focusing on the same time period as the first, will concentrate on the ways in which Lilith was understood and utilized by everyday people. I will examine a folk-style midrash, The Alphabet of Ben Sira, in order to facilitate an understanding of how Jewish people negotiated the space between scholarly teachings disseminated by the rabbis and folk stories which were, at times, critical or disrespectful of these rabbinic 3