Introduction:
Today we are going to be exploring our Jewish tradition's approach to beauty and ugliness through the characters of Esther and Vashti, the two queens in Megillat Esther, which we read each Purim. The text of the Megillah, and our traditions' extrapolation of details about these two central characters, provides a lens through which to explore the ultimate vision of beauty in our tradition. The questions that our ancestors grappled with regarding an ideal of beauty have not been settled, but their attempts to tease out the relative value of different forms of beauty can continue to guide our conversation about beauty in the modern age. What does it mean to be beautiful? Are beauty and ugliness traits characterizing our external appearance alone, or is beauty a product of a more diverse array of characteristics? We will explore these questions by getting to know the central women in the Megillah a little bit better, exploring the lessons to be gleaned by their differing approaches to beauty and charm.
Part 1: Approaches to Beauty from our Wisdom Literature:
What does the ideal woman look like? What does she act like? Perhaps our tradition's most famous elaboration on these questions is found in the final chapter of the Book of Proverbs, in the acrostic poem known as "Eshet Chayil", a Woman of Valor. Traditionally sung to the matriarch of the household on Friday nights, the Eshet Chayil poem explores the characteristics of the ideal matriarch, a woman whose price is far above rubies. Our first text comes from the very end of the poem.
(30) Charm is deceptive, Beauty is illusory; It is for her fear of the LORD That a woman is to be praised. (31) Extol her for the fruit of her hand, And she will be praised at the gates for her deeds.
Questions:
- What characteristics does this text see as most important in its idealized woman?
- Is this text aspirational, or desriptive of our lived experience?
These lines present a frame through which to explore our traditions' conception of ultimate beauty. King Solomon, viewed traditionally as the author of this poem (and himself husband to seven hundred wives), clearly prioritizes piety above physical beauty and charm, whose seductive appeal is strong yet fleeting. We will use this frame presented by Proverbs to explore the character of Vashti, the reigning queen at the opening of Megillat Esther.
Part 2: The Beauty, Charm and Piety of Queen Vashti.
In the first chapter of the Megillah we are introduced to Vashti, the queen of Persia and the wife of King Ahashverosh. Vashti is understood by the rabbis to be one of the most physically beautiful women in human history, a superficial beauty responsible for her appointment as queen. The text of the Megillah itself mentions few details about Vashti, but the rabbis transmitting the legends of the Midrash fill in details to provide a more composite sketch. The character sketch that is developed through these Midrashim may provide insight into why, in spite of her extraordinary attractiveness, Vashti was not to last in her position of royalty.
A. Vashti's Physical Beauty
(10) On the seventh day, when the king was merry with wine, he ordered Mehuman, Bizzetha, Harbona, Bigtha, Abagtha, Zethar, and Carcas, the seven eunuchs in attendance on King Ahasuerus, (11) to bring Queen Vashti before the king wearing a royal diadem, to display her beauty to the peoples and the officials; for she was a beautiful woman.
The Sages taught: There were four women of extraordinary beauty in the world: Sarah, and Abigail, Rahab, and Esther. And according to the one who said that Esther was greenish, remove Esther from the list and insert Vashti in her place, for she was indeed beautiful.
וכן בסעודתו של אותו רשע הללו אומרים מדיות נאות והללו אומרים פרסיות נאות אמר להם אחשורוש כלי שאני משתמש בו אינו לא מדיי ולא פרסי אלא כשדיי רצונכם לראותה אמרו לו אין
At the feast of that wicked man, Ahasuerus, when the men began to converse, some said: The Median women are the most beautiful, while others said: The Persian women are the most beautiful. Ahasuerus said to them: The vessel that I use, i.e., my wife, is neither Median nor Persian, but rather Chaldean. Do you wish to see her?
Questions:
1) Why do you think the king desired to show off the physical beauty of his wife to the citizens and officials of the nation?
2) King Ahashverosh, almost shockingly, describes his wife as a vessel which he uses. What do you think this tells us about his inspiration for selecting Vashti as his queen?
B. Vashti's Charm
(9) In addition, Queen Vashti gave a banquet for women, in the royal palace of King Ahasuerus.
בית הנשים מיבעי ליה אמר רבא שניהן לדבר עבירה נתכוונו היינו דאמרי אינשי איהו בקרי ואתתיה
Why was the women's feast held 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
(י) עשתה משתה נשים - ר' יצחק אומר: מיני מתוקים האכילה אותן בית המלכות. נתנה אותן בבתים מרווחין, מפני שדרכה של אשה מצויה לקלקל. [=ללכלך בגדיה] דבר אחר: בית המלכות - נתנה אותן בבתים מצויירין
She made a party for the women: Rabbi Yitzchak said she gave out special sweets fitting for a party at the king's house. She also hosted the women in spacious rooms, so that if they wished to use them for licentious behavior, one would not be ashamed in front of her fellow. According to another opinion, she put the women in adorned and decorated rooms that suited the tastes of noble women.
The text of Proverbs began "Sheker Hachen"; grace, or charm, is deceitful. This word "chen" shows up repeatedly in the first two chapters of Megillat Esther, usually with positive connotations. There is, however, an ugly side to charm. This word hints at the unseen qualities that make a person desirable, their magnet which draws others towards them.
Questions:
1) What words would you use to describe the nature of Vashti's "charm"? Is it a charm that inspire others towards goodness or depravity?
2) The rabbis use a folk saying to describe the apparent similarities between the personalities of Vashti and Ahashverosh. Should Vashti be held responsible for throwing a party which seems to follow the "palace culture" set forth by her husband?
C. Vashti's Piety
The Midrashim quoted by the rabbis in Tractate Megillah note that the problematic encounter between Vashti and Ahashverosh takes place on the seventh day, which they understand to be referring to Shabbat. While neither Vashti nor her husband were Jewish, the Midrash explores what lessons we are to derive about the royal family by the inclusion of the specific dating of this encounter.
ביום השביעי כטוב לב המלך ביין אטו עד השתא לא טב לביה בחמרא אמר רבא יום השביעי שבת היה שישראל אוכלין ושותין מתחילין בד"ת ובדברי תשבחות אבל עובדי כוכבים שאוכלין ושותין אין מתחילין אלא בדברי תיפלות
“On the seventh day, when the heart of the king was merry with wine, he commanded his chamberlains to bring Vashti to him” (Esther 1:10). Rava said: The seventh day was Shabbat, when the difference between the Jewish people and idolators is most apparent. On Shabbat, when the Jewish people eat and drink, they begin by occupying themselves with words of Torah and words of praise for God. But idolators, when they eat and drink, they begin only with words of licentiousness.
(ש)היתה ושתי הרשעה מביאה בנות ישראל ומפשיטן ערומות ועושה בהן מלאכה בשבת
The wicked Vashti would take the daughters of Israel, and strip them naked, and make them work on Shabbat.
Questions:
1) According to our framing text in Proverbs, "Yirat Hashem", or fear/awe of God, is a primary characteristic which makes a woman praiseworthy. Do we see any indication of piety on the part of Queen Vashti?
2) Vashti was not Jewish. Should she be held responsible for her total disregard for the God of Israel and the women who lived according to God's laws?
D. The Fruits of Vashti's Labors
"Extol her for the fruit of her hand, and she will be praised at the gates for her deeds", states the last line of the Eshet Chayil poem. This line introduces a direct relationship between the deeds of our "woman of valor" and the praise that she receives. There are positive outcomes which result from her righteous actions. But what about a woman whose deeds are not so praiseworthy; what are the corresponding outcomes resulting from her actions? This question is explored in the Midrash through Vashti, an exploration which attempts to pin her downfall not on the whims of the king, but rather on her own actions as queen.
שבמדה שאדם מודד בה מודדין לו מלמד שהיתה ושתי הרשעה מביאה בנות ישראל ומפשיטן ערומות ועושה בהן מלאכה בשבת
A person's punishment corresponds with her actions. The wicked Vashti would take the daughters of Israel, and strip them naked, and make them work on Shabbat. Therefore, it was decreed that she be brought before the king naked, on Shabbat.
(ו) ויאמר ממוכן לפני המלך והשרים -... ר' יוחנן אמר תלתא אמוראין: חד אמר: על ידי שהייתה מסטרתו בקורדקין שלה על פניו לכאן ולכאן. וחרינא אמר: על ידי שלא הזמינה את אשתו לסעודת נשים.
Memucan said in front of the king and the advisers "Queen Vashti has committed against the king and the nation (Esther 1:16): ...Rabbi Yochanan brought a few opinions about why Memucan wanted to cause harm to Vashti: According to one, Vashti would strike him back and forth on the face with her shoe. A second opinion stated that it was because Vashti didn't invite Memucan's wife to her banquet.
The verse states: “And it came to pass on the third day, that Esther clothed herself in royalty” (Esther 5:1). The Gemara asks: It should have said: Esther clothed herself in royal garments. Rabbi Elazar said that Rabbi Ḥanina said: This teaches that she clothed herself with a divine spirit of inspiration, as it is written here: “And she clothed herself,” and it is written elsewhere: “And the spirit clothed Amasai” (I Chronicles 12:19). Just as there the reference is to the spirit of divine inspiration, so too here, the term royalty is referring to the spirit of divine inspiration.
Questions:
1) Based on these Midrashim, who do you think is responsible for Vashti's downfall? Vashti? Ahashverosh? God?
2) Do you think Vashti's downfall was primarily the result of her physical appearance, her grace/personality or her connection with God?
3) The Gemara in Tractate Megillah applies the principle of "middah k'neged middah" punishment, or retributive justice, to Vashti. Do you think Vashti's punishments fit her crimes?
Part 3: The Beauty, Charm and Piety of Esther
The close of the first chapter of the Megillah marks the end of the reign of Vashti as queen. The new king famously begins a search for Vashti's replacement, but unfortunately does not seem to have learned any lessons from the failures of his previous marriage; his only specified criteria for a wife is "tovat mareh", physical attractiveness. Through this search we are introduced to Esther, a woman praised for her beauty. Let us now examine Esther's beauty through the same framework through which we evaluated Vashti, exploring if her beauty, too, is only skin-deep.
A. Esther's Physical Beauty
(ז) וַיְהִ֨י אֹמֵ֜ן אֶת־הֲדַסָּ֗ה הִ֤יא אֶסְתֵּר֙ בַּת־דֹּד֔וֹ כִּ֛י אֵ֥ין לָ֖הּ אָ֣ב וָאֵ֑ם וְהַנַּעֲרָ֤ה יְפַת־תֹּ֙אַר֙ וְטוֹבַ֣ת מַרְאֶ֔ה וּבְמ֤וֹת אָבִ֙יהָ֙ וְאִמָּ֔הּ לְקָחָ֧הּ מָרְדֳּכַ֛י ל֖וֹ לְבַֽת׃
(7) He (Mordechai) was foster father to Hadassah—that is, Esther—his uncle’s daughter, for she had neither father nor mother. The maiden was of fine form and beautiful; and when her father and mother died, Mordecai adopted her as his own daughter.
ר' יהושע בן קרחה אמר אסתר ירקרוקת היתה וחוט של חסד משוך עליה
Rabbi Yehoshua ben Korḥa said: Esther was called Hadassah because she was greenish, having a pale complexion like a myrtle, but a cord of kindness was strung around her.
The Sages taught: There were four women of extraordinary beauty in the world: Sarah, and Abigail, Rahab, and Esther. And according to the opinion that Esther was greenish in color, lacking natural beauty, only that a cord of divine grace was strung around her, remove Esther from the list and insert Vashti in her place, for she was indeed beautiful.
Like her predecessor Vashti, Esther is described as "tovat mareh", physically attractive. The text gives her the additional praise of being of fine form. There is a disagreement within the Gemara, however, regarding whether Esther was naturally beautiful at all. This seems shocking; it would seem obvious that she must have been extraordinarily attractive to have gained the king's attention. The fact that there is a legitimized opinion stating that she was not physically beautiful, however, and was nonetheless brought to the castle with the beautiful maidens, hints at a deeper beauty that transcends Esther's entire being.
Question:
1) Do you think King Ahashverosh is capable of seeing beauty that lies beneath the surface.
2) According to the position of Rabbi Yehoshua ben Korha, a "cord of kindness" is responsible for Esther's apparent beauty. Do you think an aura of kindness can make a person more physically beautiful?
B. Esther's Charm
Once brought to the castle, the young women spent a year getting prepared to meet the king. The women spent the first six months bathing in oil of myrrh, a cosmetic oil which was believed to soften the skin and remove hair. For the following six months, they were bathed in perfumes, oils and cosmetics to achieve maximal physical beauty. When it came time to meet the king, the women could bring any additional adornments that they desired to make the optimal first impression. Let's explore how Esther approached her big moment.
(ח) וַיְהִ֗י בְּהִשָּׁמַ֤ע דְּבַר־הַמֶּ֙לֶךְ֙ וְדָת֔וֹ וּֽבְהִקָּבֵ֞ץ נְעָר֥וֹת רַבּ֛וֹת אֶל־שׁוּשַׁ֥ן הַבִּירָ֖ה אֶל־יַ֣ד הֵגָ֑י וַתִּלָּקַ֤ח אֶסְתֵּר֙ אֶל־בֵּ֣ית הַמֶּ֔לֶךְ אֶל־יַ֥ד הֵגַ֖י שֹׁמֵ֥ר הַנָּשִֽׁים׃ (ט) וַתִּיטַ֨ב הַנַּעֲרָ֣ה בְעֵינָיו֮ וַתִּשָּׂ֣א חֶ֣סֶד לְפָנָיו֒ וַ֠יְבַהֵל אֶת־תַּמְרוּקֶ֤יהָ וְאֶת־מָנוֹתֶ֙הָ֙ לָתֵ֣ת לָ֔הּ...
(8) When the king’s order and edict was proclaimed, and when many girls were assembled in the fortress Shushan under the supervision of Hegai, Esther too was taken into the king’s palace under the supervision of Hegai, guardian of the women. (9) The girl pleased him and she obtained his kindness, and he hastened to furnish her with her cosmetics and her rations...
(יב) וּבְהַגִּ֡יעַ תֹּר֩ נַעֲרָ֨ה וְנַעֲרָ֜ה לָב֣וֹא ׀ אֶל־הַמֶּ֣לֶךְ אֲחַשְׁוֵר֗וֹשׁ מִקֵּץ֩ הֱי֨וֹת לָ֜הּ כְּדָ֤ת הַנָּשִׁים֙ שְׁנֵ֣ים עָשָׂ֣ר חֹ֔דֶשׁ... וּבָזֶ֕ה הַֽנַּעֲרָ֖ה בָּאָ֣ה אֶל־הַמֶּ֑לֶךְ אֵת֩ כָּל־אֲשֶׁ֨ר תֹּאמַ֜ר יִנָּ֤תֵֽן לָהּ֙ לָב֣וֹא עִמָּ֔הּ מִבֵּ֥ית הַנָּשִׁ֖ים עַד־בֵּ֥ית הַמֶּֽלֶךְ׃ ...(טו) וּבְהַגִּ֣יעַ תֹּר־אֶסְתֵּ֣ר... לָב֣וֹא אֶל־הַמֶּ֗לֶךְ לֹ֤א בִקְשָׁה֙ דָּבָ֔ר כִּ֠י אִ֣ם אֶת־אֲשֶׁ֥ר יֹאמַ֛ר הֵגַ֥י סְרִיס־הַמֶּ֖לֶךְ שֹׁמֵ֣ר הַנָּשִׁ֑ים וַתְּהִ֤י אֶסְתֵּר֙ נֹשֵׂ֣את חֵ֔ן בְּעֵינֵ֖י כָּל־רֹאֶֽיהָ׃
(12) When each girl’s turn came to go to King Ahasuerus at the end of the twelve months’ treatment prescribed for women ...whatever she asked for would be given her to take with her from the harem to the king’s palace... (15) When the turn came for Esther daughter of Avihail...to go to the king, she did not ask for anything but what Hegai, the king’s eunuch, guardian of the women, advised. Yet Esther won the favor of all who saw her.
Questions:
1) Why don't you think that Esther brought any additional accoutrements with her to meet the king?
2) In spite of her apparent modesty, people seem drawn to Esther. What do you think is responsible for this charm?
C. Esther's Piety
In the climactic moment of the Megillah, Mordechai demands that Esther speak to the king to save her people. After an extended correspondence in which Esther notes the possibility of a death sentence for speaking to the king without his permission, Esther acquiesces and agrees to break the law by approaching the king without having been summoned. Esther knows that she must prepare for this meeting, much as she needed to prepare for her first meeting with him. Let's explore her process of preparation for the biggest moment of her life.
(15) Then Esther sent back this answer to Mordecai: (16) “Go, assemble all the Jews who live in Shushan, and fast in my behalf; do not eat or drink for three days, night or day. I and my maidens will observe the same fast. Then I shall go to the king, though it is contrary to the law; and if I am to perish, I shall perish!”
תניא ר"מ אומר אסתר שמה ולמה נקרא שמה הדסה על שם הצדיקים שנקראו הדסים
Rabbi Meir says: Esther was her real name. Why then was she called Hadassah? On account of the righteous, who are called myrtles [hadassim]
מדרש פנים אחרים, נוסח ב
(פב) ד״א כשם שהרס אינו יבש , לא בקיץ ולא בחורף, כן הצדיקים אינן מתייבשין לא בעולם הזה ולא בעולם היא :
Midrash Panim Acherim, Version B, Paragraph 2
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.
Questions:
1) Why did Esther fast for three days before her meeting with her clearly "shallow" husband? 2) Should she have done more to prepare in the manner which would seem likely to attract him?
3) What do we learn about Esther from her decision to prepare for her meeting in this manner?
The Fruits of Esther's Labors
Esther's story, while maintaining the notion of direct correlation between actions and consequences, flips the script from what we saw under Vashti. In exploring the texts which describe the way others view Esther, consider the connection between her actions and the widespread praise that she receives.
(יז) וַיֶּאֱהַ֨ב הַמֶּ֤לֶךְ אֶת־אֶסְתֵּר֙ מִכָּל־הַנָּשִׁ֔ים וַתִּשָּׂא־חֵ֥ן וָחֶ֛סֶד לְפָנָ֖יו מִכָּל־הַבְּתוּלֹ֑ת וַיָּ֤שֶׂם כֶּֽתֶר־מַלְכוּת֙ בְּרֹאשָׁ֔הּ וַיַּמְלִיכֶ֖הָ תַּ֥חַת וַשְׁתִּֽי׃
(17) The king loved Esther more than all the other women, and she won his grace and favor more than all the young women. So he set a crown on her head and made her queen instead of Vashti.
(ט) ותהי אסתר נשאת חן בעיני כל רואיה - רבנין אמרין: ותהי אסתר נושאת חן בעיני כל רואיה, בעיני העליונים ובעיני התחתונים..
And Esther achieved grace in the eyes of all who saw her: The Rabbis taught that this means that she achieved grace in the eyes of everyone who saw her, both in the human sphere and the divine sphere.
Questions:
1) We have been exploring three characteristics that impact the beauty of the protagonist women in Megillat Esther: physical beauty, charm and piety. In what order would you rank these three in importance in our story?
2) Which of Esther's actions do you think speaks most forcefully to her personality?
3) What words would you use to describe Esther?
4) Which of her actions do you think played the greatest role in her eventual success in our story?
ותמאן המלכה ושתי... מ"ט לא אתאי א"ר יוסי בר חנינא מלמד שפרחה בה צרעת במתניתא תנא בא גבריאל ועשה לה זנב
The verse states: “The queen Vashti refused to come (without adornments)” (Esther 1:12). What is the reason that she did not come? Rabbi Yosei bar Ḥanina said: This teaches that she broke out in leprosy, and therefore she was embarrassed to expose herself publicly. Alternatively, a Baraita teaches that Gabriel came and fashioned her a tail.