MIDRASH AS AN EDUCATIONAL TOOL
Midrashim and Aggadot—rabbinic interpretations of biblical texts—include a wide range of literary genres. Some are fictional narratives, others are poetic, and some describe events rooted in reality. In this sense, they are similar to literature or cinema: some works are fiction, others are documentaries.
Because Midrashim are not necessarily meant to convey literal historical accounts, they naturally allow for multiple interpretations. These interpretations can all be valid, as long as they communicate a meaningful moral or educational message.
Let us look at a well-known example connected to Purim.
TWO VERSIONS OF VASHTI
The Megillah tells us that when King Achasverosh held his second banquet, which lasted seven days, Vashti—his wife and queen—organized a separate banquet for the women. At a certain point, the king, under the influence of wine, summoned Vashti and demanded that she “display her beauty” before the men present—the dignitaries and the masses. Vashti refused.
Angered by her refusal, Achasverosh consulted his advisors, who recommended removing her from the throne for showing him disrespect. Some time later, Achasverosh chose Esther as queen in Vashti’s place.
The biblical text does not explain why Vashti refused the king’s command, leaving room for interpretation. As is often the case, more than one approach emerges.
The sages of Babylonia portray Vashti as an immoral woman. According to them, she refused to appear only because she was suddenly afflicted with a physical defect—such as leprosy or even a tail (Megillah 12b). According to this view, Vashti would not have objected to exposing herself indecently, but Divine Providence intervened to prevent her appearance so that Esther could eventually become queen and save the Jewish people.
In contrast, the sages of the Land of Israel view Vashti more favorably. They teach that Achasverosh had once been a steward to Belshazzar and rose to kingship by marrying Vashti, the daughter of that famous Babylonian emperor (Midrash Esther Rabbah 3:14). From this perspective, Vashti—who came from royalty—refused the king’s request because she was a dignified and modest woman who would not expose herself in public.
WHAT MESSAGE ARE WE TEACHING OUR DAUGHTERS?
Which of these two interpretations should we teach our children in school? Which one will have a more positive impact on the character of our daughters and guide them in a healthier way?
I believe that in most Jewish schools—whether by omission or lack of awareness—only the Babylonian version is taught. The image of Vashti covered in blemishes has unfortunately become one of the most common motifs in children’s Purim artwork.
This raises an important question: does this Midrash, which portrays Vashti as indecent, also convey a subliminal message that may be harmful to our girls?
On an unconscious level, girls may absorb the following message:
“If you are invited to a party and your hair isn’t perfect, you have pimples, you are not very thin, or you don’t look like the ‘perfect girls’—learn from Vashti and don’t go. And if you do go, feel ashamed.”
Are we, unintentionally, nurturing such a negative message in our daughters?
Social psychologist Jonathan Haidt explains that constant exposure to images on social media causes preadolescent girls to continually compare themselves to unrealistic beauty ideals. This visual comparison damages their self-esteem, making them feel that they are not pretty enough or thin enough. As a result, many develop insecurity and anxiety, and instead of valuing themselves for who they are—or what they do—they mistakenly learn to value themselves for how they look (see The Anxious Generation).
For this reason, I suggest that we return to teaching the perspective of the sages of the Land of Israel regarding Vashti—with a renewed educational goal: to emphasize modesty, dignity, and appropriate dress, without making girls even more self-conscious about their appearance.
As the message can be framed:
“If a non-Jewish queen like Vashti was careful not to expose herself in public, how much more so should we—girls who belong to Am Yisrael—be careful.”
LEARN FROM ROYALTY
Some time ago, my wife led an activity with Bat Mitzvah girls—some of whom did not come from particularly observant families—and spoke to them in language they could all understand. She described how the Princess of England dresses: elegantly, yet modestly, following the protocol of true royalty.
Real royalty does not dress provocatively—not because of physical imperfections, but because nobility demands dignity.
Some commonly cited protocols of British royalty include:
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Women of the royal family wear elegant dresses that reach the knee or slightly below.
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Hats are common at formal events.
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Long sleeves or three-quarter sleeves are recommended.
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Colors are generally understated and not overly attention-grabbing.
