Lilith

Lilith, as Adam's first wife, is a concept that doesn't come from the Hebrew Bible itself, but rather from later Jewish mystical texts and folklore. The primary source for the story of Lilith as Adam's first wife is “The Alphabet of Ben Sira”, a collection of stories, proverbs, and advice, which was likely written between the 8th and 11th centuries CE.

In “The Alphabet of Ben Sira”, Lilith is created from the earth at the same time as Adam, just as in the first creation story in Genesis 1:27, where it is written, “God created mankind in His own image, male and female He created them.” Lilith and Adam quickly argue because Lilith refuses to be subservient to Adam.

Asserting her equality, because she was created from the earth just as Adam was, Lilith leaves the Garden of Eden. When she refuses to return, she is portrayed as a demonic figure, and Eve is created as a more subservient replacement.

This story of Lilith has been influential in some feminist interpretations of the Bible and in contemporary pop culture, but it is not part of the canonical text of the Hebrew Bible or the Christian Old Testament. The only mention of “Lilith” in the canonical Hebrew Bible is in Isaiah 34:14, where the term is usually thought to refer to a kind of nocturnal creature or demon, not the character of Adam's first wife.

Lilith, as a figure, has been interpreted and reinterpreted in various texts and traditions, taking on different roles and characteristics depending on the context. As such, the characterisation of Lilith can vary widely.

In the “Alphabet of Ben Sira,” Lilith is presented as assertive, independent, and ultimately demonised for her refusal to be subservient to Adam.

In later Jewish folklore, especially within the Kabbalistic tradition, Lilith becomes associated with the demonic and is often portrayed as a threat to newborns and infants. It was believed that she, or her offspring, the Lilim, could harm or even kill babies. Amulets were often used in Jewish tradition to protect against Lilith and her demons, particularly during childbirth and for newborn infants.

There are tales in which Lilith is accused of “eating” children, but it is more metaphorical, relating to stealing their lives or their breath rather than literally consuming them. The accusations of child-harming are part of a broader tradition in which fearsome supernatural beings are believed to threaten infants and young children.

These characterisations of Lilith probably reflect social and cultural anxieties about the roles of women, sexuality, and the protection of infants rather than any consistent “canonical” portrayal. These varying interpretations have led to a rich tapestry of folklore and mythology surrounding the figure of Lilith.

“The Alphabet of Ben Sira” is a medieval Jewish work full of stories, proverbs, and folklore. Here's a bullet-point summary of its main themes and content:

• It's called “The Alphabet of Ben Sira” because it is structured as an acrostic, with each set of verses starting with a successive letter of the Hebrew alphabet.

• It contains 22 episodes, corresponding to the 22 letters of the Hebrew alphabet. Each episode typically starts with a question posed by a king, to which Ben Sira provides an answer in the form of a moral or humorous story.

• The stories contain a mix of wisdom literature, satire, and folkloric elements.

• It includes commentary on biblical figures and events, often providing additional stories and interpretations not found in the canonical Bible.

• It provides one of the earliest known accounts of Lilith as Adam's first wife, who becomes a demon after refusing to be subservient to Adam.

• The tone varies between serious and satirical, with some parts poking fun at biblical characters, and others providing moral and ethical teachings.

• The authorship and date of composition of “The Alphabet of Ben Sira” are uncertain. It was likely composed between the 8th and 11th centuries CE.

• It also includes practical advice on topics such as diet, hygiene, and etiquette.

• While it includes religious and moral lessons, the work also contains content that's seen as crude or offensive by some standards, which has led to controversy and debate about its purpose and value.

• Despite its popularity in certain circles, it is not considered a canonical or authoritative Jewish text.