(יב) וּבְהַגִּ֡יעַ תֹּר֩ נַעֲרָ֨ה וְנַעֲרָ֜ה לָב֣וֹא ׀ אֶל־הַמֶּ֣לֶךְ אֲחַשְׁוֵר֗וֹשׁ מִקֵּץ֩ הֱי֨וֹת לָ֜הּ כְּדָ֤ת הַנָּשִׁים֙ שְׁנֵ֣ים עָשָׂ֣ר חֹ֔דֶשׁ כִּ֛י כֵּ֥ן יִמְלְא֖וּ יְמֵ֣י מְרוּקֵיהֶ֑ן שִׁשָּׁ֤ה חֳדָשִׁים֙ בְּשֶׁ֣מֶן הַמֹּ֔ר וְשִׁשָּׁ֤ה חֳדָשִׁים֙ בַּבְּשָׂמִ֔ים וּבְתַמְרוּקֵ֖י הַנָּשִֽׁים׃
(יג) וּבָזֶ֕ה הַֽנַּעֲרָ֖ה בָּאָ֣ה אֶל־הַמֶּ֑לֶךְ אֵת֩ כָּל־אֲשֶׁ֨ר תֹּאמַ֜ר יִנָּ֤תֵֽן לָהּ֙ לָב֣וֹא עִמָּ֔הּ מִבֵּ֥ית הַנָּשִׁ֖ים עַד־בֵּ֥ית הַמֶּֽלֶךְ׃ (יד) בָּעֶ֣רֶב ׀ הִ֣יא בָאָ֗ה וּ֠בַבֹּקֶר הִ֣יא שָׁבָ֞ה אֶל־בֵּ֤ית הַנָּשִׁים֙ שֵׁנִ֔י אֶל־יַ֧ד שַֽׁעֲשְׁגַ֛ז סְרִ֥יס הַמֶּ֖לֶךְ שֹׁמֵ֣ר הַפִּֽילַגְשִׁ֑ים לֹא־תָב֥וֹא עוֹד֙ אֶל־הַמֶּ֔לֶךְ כִּ֣י אִם־חָפֵ֥ץ בָּ֛הּ הַמֶּ֖לֶךְ וְנִקְרְאָ֥ה בְשֵֽׁם׃
(12) When each girl’s turn came to go to King Ahasuerus at the end of the twelve months’ treatment prescribed for women (for that was the period spent on beautifying them: six months with oil of myrrh and six months with perfumes and women’s cosmetics, (13) and it was after that that the girl would go to the king), whatever she asked for would be given her to take with her from the harem to the king’s palace. (14) She would go in the evening and leave in the morning for a second harem in charge of Shaashgaz, the king’s eunuch, guardian of the concubines. She would not go again to the king unless the king wanted her, when she would be summoned by name.
The harem of violated women in Megillat Esther by Yedidah Koren
There are three women in the book of Esther that we all know: Esther, the heroine; Haman’s wife, the evil Zeresh; and Vashti, the first queen, who refuses Ahasuerus’s order to present her beauty in public. But these are not the women I want to write about. Rather, the king has a multitude of other, anonymous victims, extras to the main plot. After he does away with Vashti, Ahasuerus needs a new queen, and so his servants collect all the beautiful maidens from the entire empire
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The king’s only basis for deciding whether a young woman suits him is by sleeping with her. Every single one. Once he decides that she is not fit to be queen, she is not released, but now belongs to him forever. He gets to decide if he ever wants to see her, that is, sleep with her, again. The premise for Esther’s selection is not only the objectification of Vashti, but the sexual abuse and exploitation of every single maiden from India to Ethiopia.
What did the Rabbis think of Vashti?
(שם, ט) גם ושתי המלכה עשתה משתה נשים בית המלכות בית הנשים מיבעי ליה אמר רבא שניהן לדבר עבירה נתכוונו היינו דאמרי אינשי איהו בקרי ואתתיה בבוציני
The verse states: “Also Vashti the queen made a feast for the women, in the royal house, which belonged to King Ahasuerus” (Esther 1:9). The Gemara questions why she held the feast in the royal house, a place of men, rather than in the women’s house, where it should have been. Rava said in response: The two of them had sinful intentions. Ahasuerus wished to fornicate with the women, and Vashti wished to fornicate with the men. This explains the folk saying that people say: He with pumpkins and his wife with zucchinis, indicating that often a man and his wife engage in similar actions.
What do the Rabbis think of Esther?
Midrash Panim Aherim
The myrtle has a good smell, just like Esther, who performed good deeds; the myrtle does not dry out either in summer or in winter, just as the righteous dry up neither in this world nor in the World to Come.
תנו רבנן ארבע נשים יפיפיות היו בעולם שרה ואביגיל רחב ואסתר
The Sages taught: There were four women of extraordinary beauty in the world: Sarah, and Abigail, Rahab, and Esther.
Midrash Tehilim, on Ps. 22:16
Esther also spoke of her merit for observing the women’s commandments of the taking of challah from dough, niddah, and the kindling of the Sabbath candle, even in the palace of Ahasuerus
Selections from “Taking Back Purim” by Rabbi Tamara Cohen
We are also challenging ourselves to move beyond the dichotomy of bad queen/good queen (and good feminist/bad feminist) and embrace a wider spectrum of possibility for women's leadership. For much of Jewish interpretive tradition, Vashti was the bad queen and Esther the good one. Then, in the early days of Jewish feminism, Vashti was resurrected and celebrated for her open defiance of the king and her powerful defense of her body and sexuality. Not surprisingly, as Vashti's popularity grew, Esther fell out of favor. Feminists were not sure they could accept two different models of powerful women. For some, Esther suddenly became a negative symbol for all women who use their sexuality, enjoy their beauty, fear confrontation, and remain married to power. These interpretations of Esther minimized her courage in directly confronting both Ahasuerus and Haman, and in "coming out" as a Jew after years of hiding her identity. They also ignore Esther's powerful role as an innovator of communal ritual action in her calling for a public fast.
We hope to move away from the paradigms of good 'girl'/bad 'girl' and good feminist/bad feminist to explore – through art and our experience of it – the relationship between Esther and Vashti and all that they have come to symbolize. Celebrating Vashti along with Esther also gives us a ritual-means to balance the antagonism inspired by Haman with a celebration of how much we have to gain by listening and not simply blotting out. Vashti is not evil like Haman or a fool like Ahasuerus. She is a non-Jewish woman who because of her own suffering at the hands of the more powerful has much in common with both Mordecai and Esther and can therefore serve, on a narrative and symbolic level as a teacher, model and ally.
...As feminists committed to honoring Esther's leadership, we cannot ignore the fact that it is Esther who asks the king for an additional day on which the Jews can kill their enemies – "the armed force together with women and children" (Esther 8.11, 9.13)...We must challenge ourselves to find a way to celebrate Esther's power without necessarily endorsing the violence she authorizes. Perhaps this is another reason for our pairing of Esther and Vashti – once we link the stories of this Jewish and non-Jewish queen we are on the way to recognizing the linked fates of their peoples. When we unite Esther who ends up as a powerful queen with Vashti who by the end of the story is absent and therefore powerless, we can begin to grasp the necessity of balancing the need to exercise power with the need to share it.
It is time for us to make room in our myths and in our communities for more than one model of leadership. It is time for us to learn from both Esther and Vashti, from both the Jewish women in our texts and the non-Jewish women (and men). It is time to celebrate women's power and to question the ways we have wielded it over others.