(כו) וַיֹּ֣אמֶר אֱלֹקִ֔ים נַֽעֲשֶׂ֥ה אָדָ֛ם בְּצַלְמֵ֖נוּ כִּדְמוּתֵ֑נוּ וְיִרְדּוּ֩ בִדְגַ֨ת הַיָּ֜ם וּבְע֣וֹף הַשָּׁמַ֗יִם וּבַבְּהֵמָה֙ וּבְכָל־הָאָ֔רֶץ וּבְכָל־הָרֶ֖מֶשׂ הָֽרֹמֵ֥שׂ עַל־הָאָֽרֶץ׃ (כז) וַיִּבְרָ֨א אֱלֹקִ֤ים ׀ אֶת־הָֽאָדָם֙ בְּצַלְמ֔וֹ בְּצֶ֥לֶם אֱלֹקִ֖ים בָּרָ֣א אֹת֑וֹ זָכָ֥ר וּנְקֵבָ֖ה בָּרָ֥א אֹתָֽם (כח) וַיְבָ֣רֶךְ אֹתָם֮ אֱלֹקִים֒ וַיֹּ֨אמֶר לָהֶ֜ם אֱלֹקִ֗ים פְּר֥וּ וּרְב֛וּ וּמִלְא֥וּ אֶת־הָאָ֖רֶץ וְכִבְשֻׁ֑הָ וּרְד֞וּ בִּדְגַ֤ת הַיָּם֙ וּבְע֣וֹף הַשָּׁמַ֔יִם וּבְכָל־חַיָּ֖ה הָֽרֹמֶ֥שֶׂת עַל־הָאָֽרֶץ׃
Creation of Man and Woman: First Account
(26) And God said, “Let us make man in our image, after our likeness. They shall rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and all the creeping things that creep on earth.”(27) And God created man in His image, in the image of God He created him; male and female He created them.(28) God blessed them and God said to them, “Be fertile and increase, fill the earth and master it; and rule the fish of the sea, the birds of the sky, and all the living things that creep on earth.”
(יח) וַיֹּ֙אמֶר֙ ה' אֱלֹקִ֔ים לֹא־ט֛וֹב הֱי֥וֹת הָֽאָדָ֖ם לְבַדּ֑וֹ אֶֽעֱשֶׂהּ־לּ֥וֹ עֵ֖זֶר כְּנֶגְדּֽוֹ׃ (יט) וַיִּצֶר֩ ה' אֱלֹקִ֜ים מִן־הָֽאֲדָמָ֗ה כָּל־חַיַּ֤ת הַשָּׂדֶה֙ וְאֵת֙ כָּל־ע֣וֹף הַשָּׁמַ֔יִם וַיָּבֵא֙ אֶל־הָ֣אָדָ֔ם לִרְא֖וֹת מַה־יִּקְרָא־ל֑וֹ וְכֹל֩ אֲשֶׁ֨ר יִקְרָא־ל֧וֹ הָֽאָדָ֛ם נֶ֥פֶשׁ חַיָּ֖ה ה֥וּא שְׁמֽוֹ׃ (כ) וַיִּקְרָ֨א הָֽאָדָ֜ם שֵׁמ֗וֹת לְכָל־הַבְּהֵמָה֙ וּלְע֣וֹף הַשָּׁמַ֔יִם וּלְכֹ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה וּלְאָדָ֕ם לֹֽא־מָצָ֥א עֵ֖זֶר כְּנֶגְדּֽוֹ׃ (כא) וַיַּפֵּל֩ ה' אֱלֹקִ֧ים ׀ תַּרְדֵּמָ֛ה עַל־הָאָדָ֖ם וַיִּישָׁ֑ן וַיִּקַּ֗ח אַחַת֙ מִצַּלְעֹתָ֔יו וַיִּסְגֹּ֥ר בָּשָׂ֖ר תַּחְתֶּֽנָּה׃ (כב) וַיִּבֶן֩ ה' אֱלֹקִ֧ים ׀ אֶֽת־הַצֵּלָ֛ע אֲשֶׁר־לָקַ֥ח מִן־הָֽאָדָ֖ם לְאִשָּׁ֑ה וַיְבִאֶ֖הָ אֶל־הָֽאָדָֽם׃ (כג) וַיֹּאמֶר֮ הָֽאָדָם֒ זֹ֣את הַפַּ֗עַם עֶ֚צֶם מֵֽעֲצָמַ֔י וּבָשָׂ֖ר מִבְּשָׂרִ֑י לְזֹאת֙ יִקָּרֵ֣א אִשָּׁ֔ה כִּ֥י מֵאִ֖ישׁ לֻֽקֳחָה־זֹּֽאת׃ (כד) עַל־כֵּן֙ יַֽעֲזָב־אִ֔ישׁ אֶת־אָבִ֖יו וְאֶת־אִמּ֑וֹ וְדָבַ֣ק בְּאִשְׁתּ֔וֹ וְהָי֖וּ לְבָשָׂ֥ר אֶחָֽד׃ (כה) וַיִּֽהְי֤וּ שְׁנֵיהֶם֙ עֲרוּמִּ֔ים הָֽאָדָ֖ם וְאִשְׁתּ֑וֹ וְלֹ֖א יִתְבֹּשָֽׁשׁוּ׃
Creation of Man and Woman: Second Account
(18) The LORD God said, “It is not good for man to be alone; I will make a fitting helper for him.” (19) And the LORD God formed out of the earth all the wild beasts and all the birds of the sky, and brought them to the man to see what he would call them; and whatever the man called each living creature, that would be its name. (20) And the man gave names to all the cattle and to the birds of the sky and to all the wild beasts; but for Adam no fitting helper was found. (21) So the LORD God cast a deep sleep upon the man; and, while he slept, He took one of his sides and closed up the flesh at that spot. (22) And the LORD God fashioned the side that He had taken from the man into a woman; and He brought her to the man. (23) Then the man said, “This one at last Is bone of my bones And flesh of my flesh. This one shall be called Woman, For from man was she taken.” (24) Hence a man leaves his father and mother and clings to his wife, so that they become one flesh. (25) The two of them were naked, the man and his wife, yet they felt no shame.
(14) Wildcats shall meet hyenas, Goat-demons shall greet each other; There too the lilith (JPS: A kind of demon) shall repose, and find herself a resting place.

Qumran (Dead Sea Scrolls): Songs of the Sage
From Encyclopedia of the Dead Sea Scrolls, entry "Demons"
In Songs of the Sage', in combination with 1 Enoch 6-16 the term spirits of the bastards discloses the origin of the demons: they are the illegal offspring of the sexual intercourse between the rebelling angels and women (following Gn. 6.1-4). One of the three nets of Belial (Damascus Document, CD iv.l2) is accordingly fornication. The combination of illegal sexual behavior and idol worship is commonplace at several stages of Jewish tradition and seems to be implied by 1 Enoch and the members of the Qumran community alike. Within this broader topic be longs the text Wiles of the Wicked Woman (40184). This has been interpreted convincingly by Joseph Baumgarten as depicting Lilith, a well-known Babylonian female demon who seduces young men and harms young women. Interestingly enough, Lilith is depicted in Wiles of the Wicked Woman with wings and perhaps with horns (though the latter are not certain; see Baumgarten 199h p, 140).
Rav Pappa said: We hold that a lion does not pounce upon two people. The Gemara challenges this: But how can that be? We see that it does pounce upon two people. The Gemara answers: That statement of Rav Pappa must be in accordance with that which Rami bar Abba said: An animal does not overpower a person until he appears to it as an animal, as it is stated: “But man does not abide in honor, he is like the beasts that perish” (Psalms 49:13). However, animals do not attack people who are human in their spiritual character. In a similar vein, Rabbi Ḥanina said: It is prohibited to sleep alone in a house, and anyone who sleeps alone in a house will be seized by the evil spirit Lilith.
(ד) וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם (בראשית ב, כג), רַבִּי יְהוּדָה בַּר רַבִּי אָמַר, בַּתְּחִלָּה בְּרָאָהּ לוֹ וְרָאָה אוֹתָהּ מְלֵאָה רִירִין וְדַם, וְהִפְלִיגָהּ מִמֶּנּוּ, וְחָזַר וּבְרָאָהּ לוֹ פַּעַם שְׁנִיָּה, הֲדָא הוּא דִכְתִיב: זֹאת הַפַּעַם, זֹאת הִיא שֶׁל אוֹתוֹ הַפַּעַם, זֹאת הִיא שֶׁעֲתִידָה לְהָקִישׁ עָלַי כְּזוּג, הֵיךְ מָה דְאַתְּ אָמַר (שמות כח, לד): פַעֲמוֹן זָהָב וְרִמּוֹן, זוֹ הִיא שֶׁהָיְתָה מְפַעַמְתַּנִי כָּל הַלַּיְלָה כֻּלָּה.
(4) "And Adam said: this is now..." Rabbi Yehuda bar Rebbi said: In the beginning G-d created her [Lilith], and [Adam] saw that she was full of secretions and blood and separated her from him; and G-d returned and created her [Eve] a second time. As it says: "this is now" this is the woman this time. "This is now" for me the one who will be my partner in the future. As it says: "A golden bell (pa'amon) and a pomegranate" (Exodus 28:34). "This is now" - this is she [Lilith] that perturbed me all night.

Incantation bowl, likely with a depiction of Lilith. Mesopotamia, 6-7th c.
Alphabet of ben Sira (23a-b)
c. 700-1000, Anonymous
Tr. Norman Bronznick
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 her Lilith. Adam and Lilith immediately began to fight. She said, 'I will not lie below,' and he said, 'I will not lie beneath you, but only on top. For you are fit only to be in the bottom position, while I am to be the superior one.' Lilith responded, 'We are equal to each other inasmuch as we were both created from the earth.' But they would not listen to one another. When Lilith saw this, she pronounced the Ineffable Name and flew away into the air.
Adam stood in prayer before his Creator: 'Sovereign of the universe!' he said, 'the woman you gave me has run away.' At once, the Holy One, blessed be He, sent these three angels Senoy, Sansenoy, and Semangelof, to bring her back.
Said the Holy One to Adam, 'If she agrees to come back, what is made is good. If not, she must permit one hundred of her children to die every day.' The angels left God and pursued Lilith, whom they overtook in the midst of the sea, in the mighty waters wherein the Egyptians were destined to drown. They told her God's word, but she did not wish to return. The angels said, 'We shall drown you in the sea.’
'Leave me!' she said. 'I was created only to cause sickness to infants. If the infant is male, I have dominion over him for eight days after his birth, and if female, for twenty days.’
When the angels heard Lilith's words, they insisted she go back. But she swore to them by the name of the living and eternal God: 'Whenever I see you or your names or your forms in an amulet, I will have no power over that infant.' She also agreed to have one hundred of her children die every day. Accordingly, every day one hundred demons perish, and for the same reason, we write the angels' names on the amulets of young children. When Lilith sees their names, she remembers her oath, and the child recovers.
Rabbi Yitsḥak said, “Even this expanse that does not shine is called expanse of heaven, and similarly Kingdom of Heaven, Land of Israel.819 This expanse derives from Heaven. So, Let there be מארת (me’erat), curse, missing the ו (vav).820 Why? Because without ו (vav) death appears in the world.821 Let there be מארת (me’erat), curse—everything depends upon this, including Lilith in the world.822 It is written: Small and great alike are there (Job 3:19), and similarly: There YHVH shall be majestic for us (Isaiah 33:21),
and so: There Lilith shall repose and find herself a resting place (ibid. 823”.)34:1
Rav Shimon: She (Na'amah) was the mother of demons, having issued from the Side of Cain and was appointed together with Lilith over children's diphtheria.
Tikune Ha-Zohar 96a, which refers to Adam’s “two wives,” Eve and Lilith, as emerging, respectively, “from the side of the flesh” and “from the side of the bone”

Lilith reemerged as a popular figure in modern European art and literature beginning in the 18th-19th centuries, particularly in English Romantic poetry. Goethe's Faust includes another notable mention. Reproduced above is Dante Gabriel Rossetti's Lady Lilith painted circa 1870.
Break-out group ideas
Using a collection of texts and artistic representations, ask students to trace the symbolic history of Lilith in the reception of the Hebrew Bible. Specifically, focus on the following questions:
- How has Lilith embodied traditional anxieties around gender and sexuality?
- How does the characterization of Lilith compare to the that of Eve?
- How can this discussion inform the way we think about gender in biblical and post-biblical literature?