Ružica Ljubičić
Lilith is a mythological, cultural, and feminist figure of exceptional intrigue. Although literature on Lilith is quite scarce, she has become one of the key symbolic figures for women’s emancipation and the contemporary feminist movement. The cultural debates surrounding Lilith stem from the fact that she has evolved as a mythical figure throughout centuries up to the present day, with many facets of her development forming distinct narratives. For this reason, her depiction varies widely, ranging from a witch who kills children to Adam’s first wife and companion.
Breaking Prejudices
As part of the non-academic course at the FER school titled „Is a Woman a Human Being?“, professor Elma Softić Kaunitz[1] delivered a lecture on Lilith, where participants had the opportunity to explore the mythological and religious sources about Lilith and pose questions from the perspective of feminist critique. Why is it important to reference Lilith? What makes her so intriguing? How do we interpret mythological and religious texts describing a demonic and destructive feminine nature? Why is the need to express one’s views on equality portrayed as a curse that disrupts the patriarchal order? How prevalent is the archetype of the femme fatale today in stereotypes about women who dare to oppose any form of discrimination, misogyny, and violence? By asking such questions, we highlight the unequal status of women in society and all forms of discrimination and oppression faced by girls and women, both regionally and globally. In this context, Lilith’s story of rebellion symbolizes women’s empowerment and serves as an encouragement to leave spaces and communities where they are abused.
Lilith was condemned for leaving Adam. Misogynistic criticisms are often directed at women who dared to leave abusers and refused to tolerate disrespect or the degradation of their dignity. Such women are labeled as promiscuous or immoral and blamed for provoking violence. Phrases like „she provoked him“, „she tempted him“, and „such an immoral woman deserves violence“ are frequently heard. Misogynistic remarks come from both men and women. This is why it is necessary to dismantle myths and prejudices about independent and self-sufficient women.
Sources About Lilith
In various myths and traditions worldwide, there are over forty recorded variations of her name. Numerous interpretations by scholars have examined the phenomenon of Lilith and her significance, particularly regarding the transformation that this ancient legend has undergone in modern times. In the contemporary era, Lilith has become a symbol of freedom and defiance, rebellion, and a life of nonconformity—a woman who prefers to break the rules rather than consent to glorified submission. According to Michelle Bitton, Lilith, the central figure in Jewish demonology, is a legacy of Mesopotamian civilizations where, over 5,000 years ago, the demons Lili ruled over hostile natural forces and lent her their name. From the time of her ancestors’ invocation, etched on clay tablets in cuneiform script by early writers, Lilith boasts one of the longest storytelling traditions as a revived mythical figure embodying the archetype of demonic and destructive femininity. In her essay „Lilith: From Powerful Goddess to Evil Queen“, Maria Fernandes states that Lilith is first mentioned in Sumerian literature under the name Dimme, a demoness who stole newborns. The Epic of Gilgamesh, a text originating in the ancient Sumerian civilization and dating back to 2100 BCE, is cited as one of the earliest surviving mentions of her character. In later periods, Lilith appears under the names Lamaštu, Lamarta, Lilu, and many others. Her descriptions reveal a concept of duality: she is portrayed both as a creator and primal mother, and at the same time condemned as a ruthless seductress and murderer of children and men.
The earliest text explicitly mentioning Lilith’s origins is the Alphabet of Ben Sira (from the 7th to 10th century). Its fifth tale recounts the creation of man and woman from earth—Adam and Lilith. The text records that they were in conflict from the very beginning because Lilith refused to lie beneath Adam during sexual intercourse. She believed that both were created as equals from the same earth, and this belief marked the beginning of her rebellion. Michelle Bitton observes: “In the legend of Ben Sira, the mythical confirmation is incredibly rich; Lilith is very close to angels, Adam, and even God.” In her interpretation, Lilith’s proximity stems from her interactions, where she becomes an equal participant alongside other figures in the myth—Adam, angels, and God. She refuses to be submissive, negotiates with God about her position, and, ultimately dissatisfied, leaves Eden. The aforementioned author notes that the legends of Ben Sira introduce us to a broader system of Jewish cosmology, where roles are already defined and well-known. The legend of Ben Sira aligns with rabbinical interpretations of the creation of the first humans, Adam and Eve.
In the First Account of Creation, Genesis 1:27, it is written: “So God created man in His own image, in the image of God He created him; male and female He created them.” In the Second Account of Creation, Genesis 2:21–22, the story is further elaborated. The text describes not only how Adam was created first but also how Eve was fashioned from Adam’s rib to serve as his companion and to be subordinate to him in all things. After God created Eve from Adam’s rib and brought her before him, Adam named the being standing before him, just as he had previously named „all livestock, the birds in the sky, and all the wild animals“ that God had given him dominion over. The Second Account of Creation forms the basis of the hierarchical concept of creation, wherein the woman is subordinate to the man. Rabbis have justified the inferior status of women based on their specific characteristics (such as menstruation, pregnancy, and fertility) that distinguish them from men or due to the dynamic of the relationship between a woman and her husband (who rules over her and is often jealous).
In biblical literature, Lilith is mentioned only once, in the Book of the Prophet Isaiah. However, as Judith Plaskow points out, Lilith’s name is omitted in that reference and translated instead as „screech owl“, „night creature“, or „fire spirit“. In this source, she is mentioned among twelve animals and wild creatures that will inhabit the desolate land of Edom on the Day of Judgment: „Wildcats shall meet with hyenas, goat-demons shall call to each other; there too Lilith shall repose and find a place to rest“ (Isaiah 34:14). The context reflects God’s wrath and vengeance, and the entire chapter provides an extensive depiction of anarchic destruction: „Her nobles shall be no more, nor shall kings be proclaimed there; all her princes shall vanish. Thorns shall grow over her strongholds, nettles and brambles in her fortresses. She shall be an abode of jackals, a haunt for ostriches. Wildcats shall meet hyenas, satyrs shall call to one another; there shall Lilith repose, and find her place of rest“ (Isaiah 34:12–14).
Primeval Feminism
In contrast to Eve, Lilith exhibits a strong-willed temperament and clearly articulates her stance on her position. She demands equality. Deborah and John Sawyer (2022), in their book Women and Religion in the First Centuries of Christianity, assert that Lilith’s stance expresses the concept of gender equality that originally existed in Jewish thought but was later revised through the creation of Eve and the division into the „first“ and „second“ sexes. Aviva Cantor raises key questions in her work The Lilith Question, such as whether Lilith’s character can serve as a model for Jewish women and, if so, which part of her history we should reference. Should we overlook her rebellion against male authority and the consequences of her departure, or should we forget her transgressions after her departure and focus on her determination in resisting subjugation?
Regarding cultural perception, Lilith’s character is marked as destructive and ruinous. Cultural interpretations align closely with patriarchal condemnation of women for promiscuity, and Lilith has remained a synonym for the femme fatale who seduces, attacks, and kills men. The feminist movement recognized the need for Lilith’s story to be retold—from a female perspective. According to feminist criticism, Jewish mythology unjustly demonized Lilith for her refusal to submit to Adam. This association of femininity with the demonic, common across many traditions, may simply reflect ancient Jewish beliefs. Unfortunately, this perception persists through numerous stereotypes about women and continues as a current patriarchal stance, whose primary concern remains assigning women a subordinate position. Patriarchy remains the common denominator in which the views of religious leaders converge: women must remain submissive and obedient to male authority.
With the struggle for freedom from gender roles in the 1960s, Lilith became a feminist icon representing rebellion and liberation. As Lilly Rivlin writes, in the late 20th century, women, inspired by the women’s movement, adopted the myth of Lilith as their own. They transformed her into a symbol of female autonomy, sexual choice, and control over their own destiny. Bitton emphasizes that Lilith is important for feminist theory because of her views. Her opposition is evidence that the desire for emancipation and equality is primordial and that the idea of women’s rights is not an ideology representing modern interests. This leads to criticism of Jewish patriarchy. According to M. Bitton, the idea of reverse intercourse is considered disgusting and perverse by Jewish morality. The author notes that perversion, when it refers to homosexuality, sodomy, or masturbation, is attributed to a forbidden practice because it is not procreative, while reverse intercourse is certainly not sterile. Not arising from eugenic condemnation, Adam’s refusal to lie beneath Lilith reveals a system of representing social order where male authority is never questioned. According to interpretations of Jewish patriarchy, Lilith is to blame because her rebellion shattered a symbolic and social order where men rule over women, and her sexual demand for the top position is merely a sign indicating her demonic nature. Barbara Borts[2] seeks to read the tradition of Lilith in the opposite direction and reintroduce her as a source of empowerment for women seeking equality within today’s Judaism.
What Can We Learn from Lilith?
Aviva Cantor Zuckoff describes the phenomenology of Lilith through a critique of Jewish tradition, which she deems „contaminated by male prejudices“. Portraying Lilith as a victim of this desecration, Plaskow argues that Lilith represents yet another example of women whose power is undermined by men. Plaskow uses Lilith’s figure to demonstrate how women are powerful but metaphorically demonized by the male need to institutionalize their dominance and derive authority over women. Many women who have experienced being cast as „the Other“ can identify with Lilith, as she embodies all the characteristics of otherness: femininity and motherhood combined with defiance and the ability to seduce and subjugate men. It is no wonder, then, that Lilith has become a symbol of the feminist movement. Consider the plethora of misogynistic accusations that reduce women to promiscuity, madness, and defiance.
Lilith represents the archetype of the femme fatale in terms of intelligence, resourcefulness, and determination to achieve her goals. The problem is that, in a regressive, tradition-bound society, these traits are deemed undesirable in women. Instead, humility, modesty, silence without questioning, and a lack of critical perspective are praised. From the patriarchal perspective, interpreting Lilith as a powerful woman who could serve as a role model is unacceptable, which is why she is persistently depicted as a destructive demoness who ruins men. Lilith, who demands equality, is accused of manipulation and ruthlessness, painted as a woman who will stop at nothing to achieve her goals. In today’s context, we see this in examples of women who refuse to tolerate discrimination and violence. Lilith left Adam and her home, a decision that, even today, remains an unforgivable sin for women. Divorced women are derogatorily labeled as „raspuštenice“ (a Croatian term rooted in the verb „raspustiti“, meaning to dissolve, historically referring to dissolving marriages in the 19th century)[3]. However, due to patriarchal interpretations, this term has taken on a negative connotation, branding women who did not uphold their marriage vows as having failed. The word is used in nearly every context—whether the husband abandoned the wife, the couple divorced due to irreconcilable differences, or family violence was involved. Tragically, women often face institutional violence as well and risk losing custody of their children.
Therefore, it is essential to foster a discourse free from fear. In other words, empowering young girls builds future generations that will not tolerate violence. These are the girls who will grow into strong women, striving to fulfill their goals and aspirations. The moral values they should emphasize include self-respect and healthy self-confidence, as only on such foundations can healthy and meaningful relationships be built. Brave, confident women are equal partners, not submissive servants as dictated by patriarchal norms. Independence, determination, and the fight for autonomy should be universal human traits, not interpreted through the lens of masculine or feminine principles. Myths that define femininity can be dangerous because anything that falls outside those parameters is deemed wrong, destructive, bad, or immoral. As Kendra LaVine writes in her work Reclaiming Lilith as a Strong Female Role Model (2016), Lilith is independent, strong, and sacrifices for her own happiness, even at the expense of things she holds dear. Many women today can relate to these characteristics, and some may need help during that process. The most important thing is for women to be recognized as equal participants, to claim their space, and to not be afraid to be their authentic selves. Retelling the story of Lilith can help women discover their talents, capabilities, and strength because the traits Lilith possesses exist within every woman. From her example, we can learn that it is worthwhile to fight for our own freedom and to take the risk of stepping outside the comfort zones into which patriarchy and its rules have lulled us. Her boldness, courage, and loyalty to the principles of equal treatment of men and women become an inspiration for strong action and the continuation of the feminist struggle, which faces numerous challenges.
LITEATURE
Alphabet of Ben Sira 78: Lilith, https://jwa.org/media/alphabet-of-ben-sira-78-lilith
Borts, Barbara (1994), „Lilith” in Sheridan, Sybil (ed.): Hear our voice: women rabbis tell their stories, SCM Press, London.
Bitton, Michelle, Lilith or first Eve
Cantor, Aviva (1963.), „The Lilith Questions“, Beign a Jewish Feminist Ed. Susannah Heschel, New York: Schocken Books,
The Epic of Gilgamesh ed. Kevin H. Dixon, Kent H. Dixon,Sadorf
Fernandes, Maria (2015.), „Lilith- From Powerfull Goddes to Evil Queen“ In A.M Peria M de J.C. Relvas R.C Fonseca T. Casal Revitisar o Mito/ Myths Revisited ( 733-741).
Izaija (34,14)
LaVine, Kendra (2016.) „Reclaiming Lilith as a Strong Female Role Model“. https://digitalcommons.linfield.edu/cgi/viewcontent.cgi?article=1004&context=relsstud_theses
Plaskow, Judith (1972.), „The coming of Lilith“, Jewish Women Archive.
Genesis (1:27)
Genesis (21-22)
Rivlin, Lily (1972.) „Lilith“ , Ms. Magazine, December, 1972
Sawyer, John, Sawyer Deborah (2022.), Women and Religion in the First Christian Centuries Sarajevo: TPO fondation
[1] Elma Softić-Kaunitz graduated in Philosophy and Literature from the Faculty of Philosophy in Sarajevo and earned a master’s degree in Social Sciences in the field of Religious Studies at the University of Sarajevo. She has published two books titled Sarajevo Days, Sarajevo Nights – Diary and Letters 1992-1994 and Sarajevo Days, Sarajevo Nights, the latter translated into English and Dutch. She is the co-author of the graphic stories Nira and the short story collection All We (Don’t) Want to Know. She works as the General Secretary of the Jewish Community of Sarajevo and the Jewish Cultural, Educational, and Humanitarian Society „La Benevolencija“.
[2]Dr. Barbara Marcy Borts is an American rabbi of the Reform Judaism Movement in the United Kingdom. She was one of the first women in Europe to be ordained as a rabbi and the first woman to have her own pulpit in a Reform Jewish synagogue in the United Kingdom
[3] See more, the word „raspuštenica“ at https://jezikoslovac.com/word/hv8y
