Lilith

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Lilith ( ; Hebrew: ??????? ? LÃÆ'®là < ®? ) is a figure in Jewish mythology, developed most recently in the Babylonian Talmud (3rd to 5th centuries). Lilith is often described as a dangerous demon at night, who is sexually mischievous, and who steals babies in the dark. The character is generally thought to have originated partly from the historical class much earlier than the female devil (lil? Tu ) in ancient Mesopotamian religion, found in the Sumerian texts, the Akkadian Empire, Assyria, and Babylon.

In Jewish folklore, from the satirical book Sirach Alfred (about 700-1000) and beyond, Lilith emerged as Adam's first wife, created at the same time (Rosh Hashanah) and from the same impurity as Adam - compare with Genesis 1:27. (This contrasts with Eve, created from one of Adam's ribs: Genesis 2:22.) The legend extends extensively during the Middle Ages, in the Aggadah tradition, Zohar, and Jewish mysticism. For example, in the writings of Isaac ben Jacob ha-Cohen from the 13th century, Lilith left Adam after he refused to bow to him and then would not return to the Garden of Eden after he was united with the angel of Samael.

Evidence in the Jewish material is abundant, but little information survives the Sumerian, Akkadian, Assyrian and Babylonian views of the original demons. While relationships are almost universally agreed upon, scholarship has recently debated the relevance of the two sources previously used to link Jewish liliths to an Akkadian lil? Tu - Gilgamesh's attachment and Arslan Tash amulet. (See below for a discussion of two problematic sources.)

In the Hebrew text, the term lilith or around (translated as "night beings", "night monster", "night hag" or "screech owl" list of animals in Isaiah 34:14, either in singular or plural forms by variation in the earliest manuscripts. In the Dead Sea Scroll 4Q510-511 , this term first appeared in the list of monsters. In Jewish magical inscriptions about cups and amulets from the 6th century onwards, Lilith was identified as a female demon and the first visual depiction emerged.

The resulting Lilith legend continues to function as a material resource in modern Western culture, literature, occult, fantasy, and horror.

Video Lilith

Etimologi

The Semitic Root L-Y-L is used as a derivative for the Hebrew abrasive and Arabic layl , which means "night". The use of the Talmud and the Yiddish of Lilith is a convergence of Hebrew.

In the Akkadian languages ​​of Asyur and Babylonia, the terms lili and l? L? Tu means spirit. Some uses l? Lu is listed in The Assyrian Dictionary of the Oriental Institute of the University of Chicago (CAD, 1956, L.190), at Wolfram von Soden Akkadisches HandwÃÆ'Â rterbuch < 553), and Reallexikon der Assyriologie (RLA, p.Ã, 47).

The Sumerian female devils lilies have no etymological relationship with Akkadia lilu , "night".

Archibald Sayce (1882) considers that the Hebrew lilit (or lilith ) ????? and Akkadia before l? tu comes from proto-Semit. Charles Fossey (1902) has this literally translated into "female night/devil", although the pointy inscriptions of Mesopotamia are where L? L? T and L? L? Tu refers to the spirit of the wind that carries the disease. Another possibility is association not with "night", but with "wind", thus identifying Akkadia Lil-it as borrowing from Sumerian lil "air" - specifically from Ninlil , "air woman", south wind goddess (and wife Enlil) - and itud , "moon".

Maps Lilith

Mesopotamian Mythology

Spirit in the tree in the Gilgamesh cycle

Samuel Noah Kramer (1932, published 1938) translates ki-sik-lil-la-ke as Lilith in "Tablet XII" from the Epic of Gilgamesh dated c.600 BC.. "Tablet XII" is not part of the Epic of Gilgamesh, but is the translation of Asyria Akkadian recently from the last part of the Sumerian poem from Gilgamesh, Enkidu, and Netherway . The ki-sikil-lil-la-ke is associated with snakes and zu birds. At Gilgamesh, Enkidu, and hereafter , the huluppu tree grows in the Inanna garden of Uruk, whose timber he plans to use to build a new throne. After ten years of growth, he came to harvest it and found a serpent alive at its base, a Zu bird raising the young in his crown, and that a ki-lil-la-ke made a home on his trunk. Gilgamesh is said to have killed the snake, and then the zu bird flew into the mountains with his children, whilst ki-sik-lil-la-ke with fear of destroying his house and walking to the forest.. Identify ki-lil-la-ke as Lilith as stated in the Dictionary of Gods and Satan in the Bible (1999). According to a new source of Late Antiquity, Lilith appears in the Mandaic magic story where he is considered to represent branches of trees with other demonic figures that form other parts of the tree, although this may also include some "Liliths."

The suggested translations for the enthusiasm of Tablet XII on the tree include kiosk as "holy places", lil as "spirits", and lil-la-ke < i> as "water spirit". but also just "owl", given that lil is building a house on a tree trunk.

The relationship between Gilgamesh and the Lilith Jews was rejected by Dietrich Opitz (1932) and was rejected on textual basis by Sergio Ribichini (1978).

Bird-legged woman in Burney Relief

Kramer's translation of the Gilgamesh fragment was used by Henri Frankfort (1937) and Emil Kraeling (1937) to support the identification of a woman with bird wings and legs in Burney Relief associated with Lilith, but this has been rejected by later sources, including the British Museum, which currently has chunks. The terracotta plaque depicts a beautiful sylph, naked like a goddess with features like a bird standing on two lions and between two owls. Though once believed to be the true image of Lilith, it is now thought to be possible representing Inanna, the goddess of love, fertility, beauty, war, and Sumerian sexual desire. The nighttime owls' imagery and predators, however, have led many to believe that aid is an affirmation of Lilith's role as a demon who flies about the underworld, giving night terrors to those who sleep.

Amateur Arslan Tash

The amulet of Arslan Tash is a limestone found in 1933 at Arslan Tash, its authenticity being disputed. William F. Albright, Theodor H. Gaster, and others, received the amulet as a pre-Jewish source which indicates that Lilith's name existed in the 7th century BC but Torczyner (1947) identifies the talisman as a later Jewish source.

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In the Bible

The only incident is in the book of Isaiah 34:14, describing the sadness of Edom, where the Hebrew word lilith (or lilith ) appears in the list of eight unclean animals. , some of which may have satanic associations. The word lilith (or lilith ) appears only once in the Hebrew Bible, while the other seven terms in the list appear more than once and thus better documented. The readings of scholars and translators are often guided by decisions about the complete list of eight beings as a whole. Quoting from Isaiah 34 (NAB):

(12) His nobles will be no more, nor kings will be preached there; all the princes lost. (13) Their castles will be thorns, their strongholds with thorns and locusts. He will be home to wolves and places for ostriches. (14) Wildcats must meet the desert animals, satyr will call each other; There will be Lilith rested, and find yourself a place to rest. (15) There the ravens will nest and lay eggs, hatch them and collect them in their shadows; There will be kite assemblies, no one will lose his partner. (16) Seek in the book of the Lord and read: There is nothing short of this, Because the mouth of the Lord has commanded it, and His spirit will gather them there. (17) He gave them much, and with his hand he marked their parts; They will have it forever, and stay there from generation to generation.

Hebrew text

Dalam Teks Masoret:

In the Dead Sea Scrolls, among the 19 pieces of Isaiah found in Qumran, Isaiah's Great Roll (1Q1Asa) at 34:14 made the creature a plurality of lilies (or liliyyoth ).

Eberhard Schrader (1875) and Moritz Abraham Levy (1885) claimed that Lilith was a night goddess, also known to the Jewish exiles in Babylon. Hence the view of Schrader and Levy partly depends on the Deutero-Isaiah calendar of the 6th century BC, and the presence of Jews in Babylon that would coincide with possible references to L? L? Tu in Babylonian demonology. However, this view is challenged by some modern studies such as by Judit M. Blair (2009) who assume that the context indicates unclean animals.

Greek version

The Septuagint translates references into Greek as onokentauros , apparently because there is no better word, because it also se'irim , "satyrs", earlier in this verse translated by < i> daimon onokentauros . "The wildlife of the island and the desert" is completely eliminated, and "weep for others" is also done by the daimon onokentauros .

Latin Bible

The early Vulgate of the 5th century translated the same words as the lamia .

and the furry will cry one to the other, there will come demons and the monster must meet, and the night-owl, and have found it for itself a resting place

The translation is, "And the devil will meet a monster, and one hairy will scream to the other; there lamia has laid down and found rest for himself".

English version

Wycliffe Bible (1395) mempertahankan terjemahan Latin lamia :

Isa 34:15 Lamya schal ligge there, and foond rest there for hirf silf.

The Bishops 'Bible of Matthew Parker (1568) dari bahasa Latin:

Isa 34:14 there will be Lamia lye and haue lodgyng.

The Douay-Rheims Bible (1582/1610) also retains the Latin translation lamia :

NASB biblegateway Isa 34:14 And the devil and the monster will meet, and the hairy will yell one another, there lamia lie down, and find rest for himself.

The Geneva Bible of William Madison Whittington (1587) dari bahasa Ibrani:

Isa 34:14 and screech owl will rest there, and will find a quiet place to live.

Kemudian King James Version (1611):

NASB biblegateway Isa 34:14 A wild beast in the wilderness will meet a wild beast on the island, and a satyr will cry to his neighbor; screech owl will also rest there, and look for a place to rest for itself.

The "screech owl" translation of the King James Version is, together with the "owls" ( yan? Up , probably water birds) at 34:11 and the "big owl" ( qippoz , is really a serpent) of 34:15, an attempt to make that part by choosing a suitable animal for the difficult to translate Hebrew words.

Further translations include:

• night-owl (Young, 1898)
• night-specter (Rotherham, Emphasized Bible, 1902)
• night monsters (ASV, 1901; JPS 1917, Good News Translation, 1992; NASB, 1995)
• vampires (Moffatt's Translation, 1922; Knox Bible, 1950)
• night hag (Revised Standard Version, 1947)
• Lilith (Jerusalem Bible, 1966)
• lilith (New American Bible, 1970)
• Lilith (New Version Revised Standard, 1989)
• Lilith (Message (Bible), Peterson, 1993)
• creatures of the night (New International Version, 1978; New King James Version, 1982; New Living Translation, 1996, New International Version of Today)
• nightjar (New World Translation of the Bible, 1984)
• night bird (English Standard Version, 2001)

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Jewish Traditions

The major sources in the Jewish tradition of Lilith in chronological order include:

• c. 40-10BCE Dead Sea Scrolls - Songs for the Wizards (4Q510-511)
• c. 200 Mishnah - not mentioned
• c. 500 Gem of the Talmud
• c. 800 Alfabet Ben-Sira
• c. 900 Midrash Abkir
• c. 1260 Brochures on Emanation of the Left, Spain
• c. 1280 Zohar, Spain.

Dead Sea Scrolls

The Dead Sea Scroll contains an indisputable reference to Lilith in Sage songs of 4: 510-511 fragment 1:

And I, the Instructor, proclaimed his noble splendor to scare and rrify all the spirits of devastating angels, the spirits of the crooks, the devils, the Lilith, the Howlers, and the [inhabitants of the desert]... and those who fall into men without warnings to mislead them from the spirit of understanding and to make their hearts and their... silent during the present power of evil and a time of determined humiliation for the children of lig [ht], by the guilty of being beaten by disobedience - not for eternal destruction, [] for an era of contempt for infringement.

Like the Masoretic Text of Isaiah 34:14, and therefore not as plural lilyyyot (or lilyyyoth) in the scroll of Isaiah 34:14, twisted in 4Q510 is singular, this liturgical text warns of supernatural malice and assumes familiarity with Lilith; different from the biblical text, however, this section does not work on the socio-political agenda, but serves in the same capacity as Exorcism (4Q560) and Songs to Disperse Demons (11Q11). The text is thus, to the community "deeply involved in the world of demonology", a hymn of exorcism.

Joseph M. Baumgarten (1991) identifies the nameless woman of The Seductress (4Q184) associated with the female demon. However, John J. Collins considers this identification as "interesting" but "safe to say" that (4Q184) is based on the strange woman from Proverbs 2, 5, 7, 9:

Talmud

Lilith does not happen in Mishnah. There are three references to Lilith in the Babylonian Talmud in the Gemara on three separate Tractates from the Mishnah:

• "Rab Judah quotes Samuel to decide: If an abortion bears a resemblance to Lilith, her mother becomes unclean by reason of birth, because it is a child but has wings." (Babylonian Talmud on Tractate Nidda 24b)
• "[Approaching the feminine curse] In Baraitha taught: He grows long hair like Lilith, sits while making water like an animal, and serves as a bolster for her husband." (Talmud Babylonia on Tractate Eruvin 100b)
• "R. Hanina said: Someone may not sleep in a house alone [in a quiet house], and whoever sleeps in a house alone is seized by Lilith." (Babylonian Talmud on Tractate Shabbath 151b)

The above Hanina statement may be related to the belief that nocturnal emission leads to the birth of the devil:

• "R. Jeremiah b) Eleazar further states: In all the years [130 years after his expulsion from the Garden of Eden] where Adam was under a ban he begot ghosts and demons of male and female devils [or demons night], for it says in the Holy Scriptures: And Adam lived a hundred and thirty years and gave birth to a son in his own likeness, after his own image, from which he followed that until then he would not bear after his own image.. When he saw that through his death was consecrated as a punishment, he spent a hundred and thirty years in fasting, severed ties with his wife for one hundred and thirty years, and wore figs on his body for one hundred and thirty years, the statement [from R. Jeremiah] was made referring to the sperm he emits accidentally. "(Babylonian Talmud on the Eruvin Tractate 18b)

According to the Rabbi Hiyya Allah proceeded to make a second Eve for Adam, after Lilith had to return to dust (Genesis 22: 7 and 18: 4).

Gill bowl

An individual Lilith, along with Bagdana "the king of flowers", is one of the demons to stand out in a protective mantra in the eighty bowl of occult Jewish occultism from Sassanid Empire Babylon (4th-6th century). These bowls are buried upside down in houses to trap the devil, and almost every Jewish house in Nippur is found to have a buried protective bowl. One bowl contains the following inscription assigned from a Jewish occultist to protect a woman named Rashnoi and her husband from Lilith:

The liliths, the lilies and the lilitats of women, hag and ghool, I advise you by Strong One of Abraham, by the Rock of Ishac, by Shaddai Jacob, by Yah Ha-Shem by Yah his memorial, to turn away from this Rashnoi b. M. and from Geyonai b. M. her husband. [Here] your divorce and warrant and your farewell letter, sent through the holy angels. Amin, Amin, Selah, Halleluyah! (image)

Alfabet Ben Sira

The 8th 8th pseudepigraphic century the alphabet of Ben Sira is considered the oldest form of the story of Lilith as Adam's first wife. Whether this particular tradition is older is unknown. Scholars tend to define the Alphabet between the 8th and 10th centuries. Work has been characterized as satire.

In the text, an amulet is written with the names of three angels (Senoy, Sansenoy, and Semangelof) and placed around the necks of the newborn boys to protect them from wax until their circumcision. The amulet that is used against Lilith is considered to be derived from this tradition, in fact, dates as much older. The Eve concept has its predecessor not exclusive to the Alphabet, and not a new concept, as it can be found in the Genesis of the Rabbah. However, the idea that Lilith is the predecessor may be exclusive to the Alphabet.

The idea in the text that Adam had a wife before Eve had evolved from an interpretation of the Book of Genesis and its multiple creation stories; while Genesis 2:22 describes God's creation of Eve from Adam's rib, the previous passage, 1:27, has already shown that a woman has been made: "So God created man in his own image, in the image of God He created him; and women created him them. "The Alphabet text places the creation of Lilith after the words of God in Genesis 2:18 that" it is not good that men alone "; in this text God formed Lilith from the clay he made Adam but he and Adam quarreled. Lilith claims that ever since he and Adam were created in the same way they are the same and he refuses to submit to him:

After God created Adam, who was alone, He said, "It is not good for man to be alone." He then created a woman for Adam, from the earth, as He had created Adam Himself, and called him Lilith. Adam and Lilith immediately started fighting. He said, "I will not lie down," and he said, "I will not lie beneath you, but only above, because you are only fit to be in the lower position, while I will be higher." Lilith replied, "We are the same with each other as long as we are both created from the earth." But they do not listen to each other. When Lilith sees this, she utters an indescribable Name and flies into the air.

Adam stood in prayer before his Creator: "Sovereign of the universe!" she said, "the woman you gave me has escaped." At once, the Holy One, praised Him, sent these three angels, Senoy, Sansenoy, and Semangelof, to bring them back.

The Holy Word said to Adam, "If he agrees to return, what is made is good, otherwise he must allow his hundred children to die every day." The angels left the Lord and pursued Lilith, which they followed in the middle of the sea, in the great waters where the Egyptians were destined to sink. They told him God's word, but he did not want to go back. The angels say, "We will drown you in the sea."

"Leave me!' "I was created only to cause disease in infants. If the baby is a male, I am in charge of him for eight days after his birth, and if women, for twenty days. " When the angels heard Lilith's words, they insisted he return. But he swears to them in the name of the living and eternal God: "Whenever I see you or your names or your form in a talisman, I will have no power over the baby." He also agrees to have a hundred of his children die every day. Thus, every day one hundred demons perish, and for the same reason, we write the names of the angels at the amulets of the young. When Lilith saw their name, she remembered the oath, and the boy recovered.

The background and purpose of The Alphabet of Ben-Sira is unclear. This is a collection of stories about biblical heroes and the Talmud, it may be a collection of fairy tales, Christian denials, Karaites, or other separatist movements; its contents seem to be so offensive to contemporary Jews who even suggested that it could be an anti-Jewish satire, although, in any case, the text was accepted by Jewish mystics in medieval Germany.

The Ben-Sira Alphabet is the most surviving source of the story, and the conception that Lilith was Adam's first wife became only widely known with the 17th century Lexicon Talmudicum of Germany. scholar Johannes Buxtorf.

In the folk tradition that appeared in the early Middle Ages of Lilith, the dominant female demon, became identified with Asmodeus, King of Demons, as his queen. Asmodeus is well known today because of the legend about him in the Talmud. Thus, the merger of Lilith and Asmodeus is inevitable. The second myth of Lilith grew to include a legend about another world and by some other world accounts present side by side with this one, Yenne Velt is Yiddish for this described "Other World". In this case Asmodeus and Lilith are believed to produce offspring of the devil nonstop and spread the chaos at every opportunity. Many disasters are blamed on both, causing the wine to turn into vinegar, the male being impotent, the woman unable to give birth, and it is Lilith who is blamed for the loss of a baby's life. The presence of Lilith and his group is considered very real at this time.

Two main characteristics are seen in the legend about Lilith: Lilith as the incarnate lust, causing humans to be misled, and Lilith as a child-murdering magician, who strangled the helpless neonate. Both aspects of Lilith's legend seem to have evolved separately; there is hardly a story in which it covers both roles. Yet aspects of the role such as the wizard that Lilith plays extend the basic pattern from the destructive side of magic. Such stories are commonly found among Jewish folktales.

Kabbalah

Kabbalistic mysticism seeks to establish a more precise relationship between Lilith and God. With its main characteristics well developed at the end of the Talmudic period, after six centuries has passed between the Aramaic mantra texts mentioning Lilith and the early Kabbalistic writings of Spain in the 13th century, it reappeared, and his biography became famous. in greater mythological detail.

His work is depicted in many alternative versions. One mentioned his creation as before Adam, on the fifth day, because "living beings" with God's flock filled the water including none other than Lilith. Similar versions, related to the previous part of Talmudic, tell how Lilith was formed with the same substance as Adam, just before. The third alternative version states that God originally created Adam and Lilith in a way that the female creature contained in the male. Lilith's soul is nested in the depths of the Great Abyss. When God called him, he joined Adam. After Adam's body was created a thousand souls from the Left side (evil) tried to attach himself to him. However, God drove them out. Adam was left lying as a body without soul. Then clouds came down and God commanded the earth to produce a living soul. This God breathed on Adam, who began to live and the woman attached to her side. God separates women from Adam. The woman's side is Lilith, then she flies to the City of the Sea and attacks the human race. Yet another version claims that Lilith appears as a divine entity born spontaneously, either out of the Great Abaddon or out of the power of God's aspect (Gevurah Din). This aspect of God, one of the ten attributes (Sefirot), in its lowest manifestation has an affinity with nature of evil and from that it is Lilith joining Samael.

An alternative story connects Lilith with the creation of figures. The "first light", which is the light of Mercy (one of Sefirot), appears on the first day of creation when God says "Be light". This light becomes hidden and holiness is surrounded by evil husks. "The husk (clippa) was created around the brain" and the skin spread and remove other skin, namely Lilith.

Midrash ABKIR

The first medieval resource depicting Adam and Lilith in full is Midrash A.B.K.I.R. (c. 10th century), followed by the writings of Zohar and Kabbalistic. Adam was said to be perfect until he acknowledged his sin or the killing of Cain's brothers who were the cause of death in the world. He then separated from the holy night, slept alone, and fasted for 130 years. During this time Lilith, also known as Pizna , wanted her beauty and came to her against her will.

Brochures on Counting Left

The mystical writings of two brothers Jacob and Isaac Hacohen, who preceded the Zohar for decades, claim that Samael and Lilith are both double androgynous beings, born from the emanations of the Glorious See and corresponded in the spiritual world to Adam and Eve, also born hermaphrodites. Both pair of androgynous twins resemble each other and both are "as shown above"; ie, that they are reproduced in the visible form of the androgynous god.

19. In answer to your question about Lilith, I will explain to you the essence of this issue. Regarding this there is a tradition received from the Ancient Brothers who utilize the Secret Knowledge of the Little Palace, which is the manipulation of the devil and the ladder with which a person ascends to the prophetic level. 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 was above. This is the Lilith account received by Sages in the Secret Knowledge of the Palaces.

Another version that was also among the Middle Age Kabbalistic circles set Lilith as the first of the four wives of Samael: Lilith, Naamah, Eisheth, and Agrat bat Mahlat. Each of them is the mother of the devil and has their own host and unclean spirit without number. The marriage of the angels Samael and Lilith is governed by the "Blind Dragon", which is the partner of the "dragon in the sea". Blind Dragon acts as an intermediary between Lilith and Samael:

Blind Dragon drove Lilith the Sinful - may he get tired in our day, Amin! - And Blind Dragon brings unity between Samael and Lilith. And just as the dragon of the sea (Isa 27: 1) has no eyes, so is the Blind Dragon up above, in the form of a spiritual, eyeless, meaningless, colorless form.... (Patai 81: 458) Samael is called Slant Serpent, and Lilith is called Serpent Tortuous.

Samael and Lilith's marriage is known as the "Devil's Angel" or "Other God", but it is not allowed to survive. To prevent the children of Satan Lilith and Samael Candle fill the world, God castrated Samael. In many Kabbalistic books of the 17th century, this mythology is based on the identification of "Leviathan the Snake Slant and Leviathan the Attacking Snake" and the reinterpretation of the ancient Talmudic myth in which God castrated the male Leviathan and killed Leviathan women to prevent them from mating and by thus destroying the earth. After Samael was castrated and Lilith could not commit adultery with her, she left him to pair up with a man who had nighttime emissions. A Kabbalah text of the 15th or 16th century declared that God had "cooled" the female Leviathan, meaning that she had made Lilith infertile and she was merely a mere sexual immorality.

The Treatise on Left Emanation says that there are two Liliths, the lesser ones married to the demons of Asmodeus.

In response to your question about Lilith, I will explain to you the essence of this issue. Regarding this there is a tradition received from the Ancient Brothers who utilize the Secret Knowledge of the Little Palace, which is the manipulation of the devil and the ladder with which a person ascends to the prophetic level. 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 on the above. This is the Lilith account received by Sages in the Secret Knowledge of the Palaces. The Matron Lilith is Samael's partner. Both were born at the same hour in the image of Adam and Eve, intertwined with each other. Asmodeus, the great king of the devil, as his partner, Lilith Small (younger), the daughter of the king named Qafsefoni. His spouse's name is Mehetabel's daughter from Matred, and their daughter is Lilith.

Another part costs Lilith as a seductive snake from Eve.

And the Snake, the Harlotry Woman, instigated and seduced Eve through the chaff of Light which in itself is holiness. And the Snake seduced Holy Eve, and enough words for him who understood. And all this destruction came about because Adam was the first man to be united with Eve while he was in irregularity of his menstrual period - this is the impurity and impure seed of the Snake riding Eve before Adam advanced it. Behold, here it is before you: for the sins of Adam, the first man, all the things mentioned happen. For Evil Lilith, when she sees the greatness of her corruption, becomes strong in her skin, and comes to Adam against her will, and gets hot from it and gives her many demons and spirits and Candles. (Patai81: 455f)

Zohar

References to Lilith in Zohar include the following:

He wandered in the night, irritating the sons of men and causing them to defecate themselves (19b)

This passage may be related to the mention of Lilith in the Talmud Shabbath 151b (see above), and also to Talmud Eruvin 18b where nighttime emissions are connected with evil spirits.

Raphael Patai states that older sources state clearly that after Lilith lived in the Red Sea (mentioned also in Louis Ginzberg Legends of the Jews), he returned to Adam and begat children from him. In the Zohar, however, Lilith is said to have succeeded in giving birth to the offspring of Adam during their brief sexual experience. Lilith leaves Adam in Eden, because she is not a suitable friend for her. He returned, then, to impose himself. However, before doing so he attaches himself to Cain and gives him many spirits and demons.

According to Gershom Scholem, Zohar's author, Rabbi Moses de Leon, knows the Lilith people's traditions. He is also aware of other stories, perhaps older, that may be contradictory. According to Zohar, two female spirits, Lilith and Naamah - find Adam, wanting his beauty that is similar to the sun disk, and lying with him. The problem of these unions is the demons and spirits called "the plagues of mankind". An additional explanation is that it was Adam's own sin that Lilith defeated him against his will.

17th century Hebrew magic charm

The copy of Jean de Pauly's translation of Zohar in the Ritman Library contains the Hebrew sheets printed in the late 17th century which are printed for use in magical amusement where Prophet Elijah confronts Lilith.

This sheet contains two texts within the boundary, which is a talisman, one for men ('lazakhar'), the other for women ('lanekevah'). The prayers mention Adam, Eve and Lilith, 'Chavah Rishonah' (the first Eve, identical with Lilith), also the devil or angel: Sanoy, Sansinoy, Smangeluf, Shmari'el (guardian) and Hasdi'el (merciful). Several lines in Yiddish followed by a dialogue between the prophet Elijah and Lilith when he met his master of the devil to kill the mother and take the newborn child ('to drink his blood, suck his bones and eat his flesh'). He told Elijah that he would lose his power if someone used his secret name, which he revealed at the end: lilith, abitu, abizu, hakash, avers hikpodu, ayalu, matrota...

In another talisman, perhaps informed by The Alphabet of Ben-Sira , he was Adam's first wife. (Yalqut Reubeni, Zohar 1: 34b, 3:19)

Lilith is listed as one of Qliphoth, according to Sephirah Malkuth in the Tree of Kabbalistic Life. Devil Lilith, the wicked woman, is portrayed as a beautiful woman, transformed into a demon, like a butterfly, and it is related to the power of seduction.

Qliphah is Sephirah's unbalanced power. Malkuth is the lowest Sephirah, the realm of the earth, where all the divine energy flows, and where the divine plan succeeds. However, its unbalanced shape is like Lilith, a teaser. The material world, and all its pleasures, is the ultimate seductress, and can cause materialism to be unbalanced by higher environmental spirituality. This ultimately leads to a decrease in animal awareness. Therefore a balance must be found between Malkuth and Kether, to find order and harmony.

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Greco-Roman mythology

In the Latin Vulgate of Isaiah 34:14, Lilith is translated lamia .

According to Augustine Calmet, Lilith has a connection with the initial view of vampires and magic:

Some learned men thought they had found some of the remnants of the most remote ancient vampires; but everything they say is not close to what is associated with vampires. The lamiÃÆ'Â|, strigÃÆ'Â|, sorcerers whom they accuse of sucking the blood of the living, and thereby causing their deaths, the magicians who are said to cause the death of newborn children by spells and ferocious spells, are nothing less than what we understand by the name of vampires; even it must be possessed that lamiÃÆ'Â| and strigÃÆ'Â| these really exist, which we do not believe can ever be proved properly.

I have that these terms [ lamiÃÆ'Â| and strigÃÆ'Â| ] are found in the Scriptures version. For example, Isaiah, describes the conditions that Babylon had to subdue after his destruction, saying that he would be the abode of the satirs, lamiÃÆ'Â|, and strigÃÆ'Â| (in Hebrew, lilith). This last term, according to Hebrews, signifies the same thing, as the Greeks expressed by strix and lamiÃÆ'Â|, who were magicians or magicians, who tried to kill newborn children. From where came the Jews accustomed to writing in the four corners of the room a woman had just delivered, "Adam, Eve, go from there, then lilith."... The ancient Greeks knew this dangerous witch with the name lamiÃÆ'Â|, and they believed they were devouring the children, or sucking all their blood until they died.

According to Siegmund Hurwitz, Talmudic Lilith is connected with the Greek Lamia, which, according to Hurwitz, also governs the class of children who stole lamia-devils. Lamia got the title of "child killer" and was feared for his envy, like Lilith. He has different opposing origins and is described as having the upper body of man from the waist up and the serpentine body from the waist down. One source states that she is the daughter of the goddess Hecate. Others, that Lamia was later cursed by the goddess Hera to have children who died because of her relationship with Zeus; alternatively, Hera killed all the Lamia children (except Scylla) in anger that Lamia sleeps with her husband, Zeus. Sadness causes Lamia to turn into a monster who takes revenge on mother by stealing their children and devouring them. Lamia has a ferocious sexual appetite that matches his cannibal appetite for children. He is famous for being a vampire spirit and likes to suck men's blood. The prize is a "Sibyl sign", a second vision gift. Zeus is said to have given him a gift of sight. However, he is "cursed" to never be able to close his eyes so he will forever obsess over his dead children. Feeling sorry for Lamia, Zeus gave her the ability to move and change her eyes from the sockets.

Empusae is a class of supernatural demons that Lamia said to have been born. Hecate often sends them against the travelers. They consume or scare the hell out of the people where they live. They have a lot in common with lilim. It has been suggested that medieval knowledge of succubi or lilim comes from this myth.

Arabic Mythology

Lilith is not found in the Quran or Hadith. Sufi occult writer Ahmad al-Buni (d 1225), in his book Sun of the Great Knowledge (Arabic: span lang = "ar" dir = "rtl"> ????? ????????????????????????, mentioning the devil called "mother of the children", the term is also used "in one place" in Zohar and therefore possible derived from Jewish mythology.

In Western literature

In the German literature

Penampilan paling awal Lilith dalam literatur periode Romantis (1789-1832) ada dalam karya 1808 Goethe Faust: The First Part of the Tragedy .

After Mephistopheles offered this warning to Faust, he was then, quite ironic, pushing Faust to dance with "The Pretty Witch". Lilith and Faust are involved in a brief dialogue, where Lilith recounts the days spent in Eden.

In English literature

The Pre-Raphaelite Brotherhood, developed around 1848, was heavily influenced by Goethe's work on the Lilith theme. In 1863, Dante Gabriel Rossetti of the Brotherhood began painting what would later become his first appearance of Lady Lilith, a painting he hoped to be "his best picture to date". The symbols that appear in the painting allude to the "femme fatale" reputation of Romantic Lilith: poppies (death and cold) and white roses (sterile passion). Accompanying his Lady Lilith painting from 1866, Rossetti wrote the sonnet titled Lilith, first published in Swinburne's pamphlet-review (1868), Notes on the Royal Academy Exhibition .

The poems and pictures appear together with Rossetti's Sibylla Palmifera and Soneta Soul's Beauty . In 1881, the sonet Lilith was renamed "Body Beauty " to distinguish it and Beauty of the Soul . Both are placed sequentially in the collection of The House of Life (sonet number 77 and 78).

Rossetti menulis pada 1870:

Mrs. [Lilith]... represents the Modern Lilith who combs her abundant golden hair and stares herself in the glass with self-absorption with such strange attraction that draws others in their own circle.

It corresponds to the Jewish people's tradition, which links Lilith with long hair (a symbol of dangerous feminine power in Jewish culture), and by having women by inserting them through the mirror.

The Victorian poet, Robert Browning, visualized Lilith in his poem "Adam, Lilith, and Eve". First published in 1883, the poem uses traditional myths that surround the triads of Adam, Eve, and Lilith. Browning describes Lilith and Eve as friendly and engaged each other, as they sit together on either side of Adam. Under threat of death, Eve admits that she never loved Adam, while Lilith admits that she always loves him:

Browning focuses on the emotional attributes of Lilith, not from the predecessors of an ancient devil.

Scottish writer George MacDonald also wrote the fantasy novel titled Lilith, first published in 1895. MacDonald used the character of Lilith in a ministry for the spiritual drama of sin and redemption, in which Lilith found hard-earned salvation.. Many of the traditional features of Lilith mythology are present in the author's description: Long black hair, pale skin, hatred and fear of children and infants, and obsession with looking at themselves in the mirror. MacDonald's Lilith also has vampire qualities: he bites people and sucks their blood for food.

The poet and scholar of Australia, Christopher John Brennan (1870-1932), included a section entitled "Lilith" in his major work "Poems: 1913" (Sydney: G. B. Philip and Son, 1914). The "Lilith" section contains thirteen poems that explore the myth of Lilith and is central to the overall meaning of the collection.

C. L. Moore's 1940 story Fruit of Knowledge is written from the point of view of Lilith. This is a re-telling of the Fall of Man as a love triangle between Lilith, Adam and Eve - Eve ate the forbidden fruit in this version is the result of manipulation astray by Lilith jealous, who hopes to get his rival discredited and destroyed by God and thus regain love of Adam.

Collection of English poet John Siddique 2011 Full Blood has a collection of 11 poems called Tree of Life , featuring Lilith as the divine feminine aspect of God. A number of poems display Lilith directly, including the Undisclosed section relating to the feminine spiritual problem erased by the scribes of the Bible.

Lilith is also mentioned in The Lion, the Witch and the Wardrobe , by C.S.Lewis. Mr. character Beaver described the main antagonist's ancestor, Jadis the White Witch, in Lilith.

In Armenian literature

The poem "Lilith" by the famous 20th-century Armenian writer Avetic Isahakyan is based on Jewish legend. Isahakyan wrote "Lilith" in 1921 in Venice. His hero is a creature that emerges from fire. Adam fell in love with Lilith, but Lilith really did not care, sympathy became his only feeling for the last because Adam is a creature made of earth, not fire.

In modern occultism

Lilith's portrayal in Romanticism continues to be popular among the Wiccan and in other modern Occultism. Some magical commands dedicated to the Lilith undersea current, featuring special initiations related to the arcana of the "first mom", exist. Two organizations that use initiation and magic associated with Lilith are the Order of Antichristianus Illuminati and the Order of Phosphorus. Lilith appears as a succubus at Aleister Crowley De Arte Magica. Lilith was also one of the first names of Crowley's first child, Nuit Ma Ahathoor Hecate Sappho Jezebel Lilith Crowley (1904-1906), and Lilith was sometimes identified with Babalon in Thelemic writings. Many early occult writers who contributed to modern day Wicca express a special tribute to Lilith. Charles Leland connects Aradia with Lilith: Aradia, says Leland, is Herodias, considered in the stregheria folklore associated with Diana as the heads of the witches. Leland further notes that Herodias is a name derived from West Asia, where it shows Lilith's early form.

Gerald Gardner asserts that there is an ongoing historical cult of Lilith to this day, and that his name is sometimes given to the goddess personified in coven by the female priest. This idea was further substantiated by Doreen Valiente, who called him the lead god of Craft: "the personification of erotic dreams, the desire pressed for pleasure". In some contemporary concepts, Lilith is regarded as the embodiment of the Goddess, a title allegedly shared with what this belief believes as his companion: Inanna, Ishtar, Asherah, Anath and Isis. According to one view, Lilith was originally a baptist mother born in Sumeria, Babylonia, or Hebrew, children, women, and sexuality who later became demonized by the emergence of patriarchy. Another modern view holds that Lilith is a dark moon goddess equivalent to Hindu Kali.

Many modern theistic worshipers regard Lilith as a goddess. He is considered a goddess of freedom by the demons and is often worshiped by women, but women are not the only ones who worship him. Lilith is popular among theistic worshipers because of her relationship with Satan. Some devils believe that he is Satan's wife and therefore thinks of her as a mother figure. Others based their admiration for him based on his history as succubus and praised him as a sex goddess. A different approach to Satanic Lilith states that he was once a goddess of fertility and agriculture.

Modern Kabbalah and Western mystery tradition

Western mystery tradition associates Lilith with Qliphoth of kabbalah. Samael Aun Weor at The Pistis Sophia Unveiled writes that homosexuals are "henchmen of Lilith". Likewise, women who undergo deliberate abortion, and those who support this practice "are seen in Lilith's scope". Dion Fortune writes, "The Virgin Mary is reflected in Lilith", and that Lilith is the source of the "lustful dream".

Popular culture

See also

• Eve
• Mesopotamian Religion
• Lilu, Akkadian devil
• Candles, the term Hebrew devil in Targum Sheni Esther 1: 3 and Apocalypse of Baruch
• Lilith (Lurianic Kabbalah)
• Lilith Fair
• Abyzou
• Daemon (classical mythology)
• Ishtar
• Inanna
• Norea
• Seed flakes
• Spirit Pair

Note

References

• Talmudic References: b. Erubin 18b; b. Erubin 100b; b. Nidda 24b; b. Shab. 151b; b. Baba Bathra 73a-b
• Kabbalis References: Zohar 3: 76b-77a; Zohar Sitrei Torah 1: 147b-148b; Zohar 2: 267b; Bacharach, 'Emeq haMelekh, 19c; Zohar 3: 19a; Bacharach, 'Emeq haMelekh, 102d-103a; Zohar 1: 54b-55a
• Dead Sea Scrolls: 4QSongs of Sage/4QShir; 4Q510 frag.11.4-6a//frag.10.1f; 11QPsAp
• Lilith Pustaka , Judaism and Christian Literature, Alan Humm ed., June 16, 2018.
• Raymond Buckland, The Witch Book , Ink Visible, November 1, 2001.
• Charles Fossey, La Magie Assyrienne , Paris: 1902.
• Siegmund Hurwitz, Lilith, dead erste Eva: eine Studie ÃÆ'¼ber Dunkle Aspekte des Weiblichen . ZÃÆ'¼rich: Daimon Verlag, 1980, 1993. English tr. Lilith, First Night: Historical and Psychological Aspects of Dark Feminine , translated by Gela Jacobson. Einsiedeln, Switzerland: Daimon Verlag, 1992 ISBNÃ, 3-85630-545-9.
• Siegmund Hurwitz, Lilith Switzerland: Daminon Press, 1992. Jerusalem Bible. New York: Doubleday, 1966.
• Samuel Noah Kramer, Gilgamesh and Huluppu-Tree: Sumerian text reconstructed. (Kramer's translation of the Gilgamesh Prologue), Assyriology Study from the University of Chicago's Oriental Institute 10, Chicago: 1938.
• Raphael Patai, Adam ve-Adama , tr. as Human and Earth ; Jerusalem: The Hebrew Press Association, 1941-1942.
• Raphael Patai, The Hebrew Goddess , the third edition that was enlarged New York: Discus Books, 1978.
• Archibald Sayce, Hibbert Lecture on the Babylonian Religion 1887.
• Schwartz, Howard, Lilith's Cave: The Jewish Story of the Supernatural , San Francisco: Harper & amp; Row, 1988.
• R. Campbell Thompson, Semitic Magic, Origin and Development , London: 1908.
• Isaiah, chapter 34. New American Bible
Augustin Calmet, (1751) The Treatise on the Spiritual and Vampire Appearances or Revenants of Hungary, Moravia, et al. Complete Volume I & amp; II. 2016. ISBN 978-1-5331-4568-0
• Jeffers, Jen (2016) "Finding Lilith: The Greatest Influential In History". Raven Report .

External links

• Jewish Encyclopedia : Lilith
• A collection of Lilith information and links by Alan Humm
• International Standard Bible Encyclopedia : Night-Monster

Source of the article : Wikipedia