The Gemara describes various women’s cosmetics and if they are kosher for Passover. Kind of like a Babylonian OU Passover Guide. The purpose of these cosmetics according to this Gemara was to remove body hair and soften the skin. 

I would like to say, it goes without saying that the Gemara considered it a perfectly normal expression of human behavior for women to want to look beautiful, and take pains to do so. However, it does not seem to go without saying. Somewhere along the way some people have confused modesty with contempt for the body and beauty. This is damaging and distorted. Sexual modesty consists of refraining from behaviors and modes of dress that are considered unusually provocative either by the culture, custom or the standardized rabbinic tradition. It is not the same thing as hating the body nor is it about not trying to be attractive.

Regarding physical attractiveness, people often employ various rationales for neglecting health and appearance such as:  “According to the Torah, beauty is not important.”  Or, “I should be loved for who I am the way I am.”  While that may be true, as it is also true that no should feel exempt from reasonable efforts to look their best. 

It appears that, within the bounds of tznius, it is a Jewish value for every woman to strive to maintain her attractiveness to her husband.  Some examples of this include the Mishna Nedarim (66a) where Rabbi Yishmael bemoans how poverty has affected the beauty and radiance of Jewish daughters.  

בכה ר' ישמעאל ואמר בנות ישראל נאות הן אלא שהעניות מנוולתן 

Lest one think this sensitivity is limited to young maidens, we find Rav Chisda making a point to his colleagues that even an elderly grandmother is expected to take steps to preserve her beauty (Gemara Moed Kattan 9b).  

דביתהו דרב חסדא מקשטא באנפי כלתה יתיב רב הונא בר חיננא קמיה דרב חסדא ויתיב וקאמר לא שנו אלא ילדה אבל זקנה לא א''ל האלהים אפילו אמך ואפילו אימא דאימך ואפילו עומדת על קברה דאמרי אינשי בת שיתין כבת שית לקל טבלא רהטא

There are even situations where concerns about possible sin are bypassed to prevent a woman from becoming ugly in her husband’s eyes (See Shulchan Aruch, Yoreh Deah 195:9, as well as Gemara Bava Kama 82b where they permitted unsavory merchants of cosmetics to dispense their wares, so the women can be adorned and not become loathsome in their husband’s eyes.)

ושיהו רוכלין מחזרין בעיירות משום תכשיטי נשים כדי שלא יתגנו על בעליהם

Aside from just being born that way, there would appear to be a Torah value in efforts to maintain and cultivate good looks.  The Gemara (Ta'anis 23b) tells us that the wife of Abba Chilkiya a great tzaddik and grandson of Choni Hameagel, would adorn and beautify herself in order to greet him when he came home.  When a student inquired about the propriety of this behavior, he explained, “She does this in order that I not be tempted to look at other women.”

מאי טעמא כי מטא מר למתא נפקא דביתהו דמר כי מיקשטא אמר להו כדי שלא אתן עיני באשה אחרת

I also add, while perhaps in those times, there was a greater focus on female beauty and male temptation to sin, in today’s times men cannot afford to neglect their looks or appear ugly to their wives for the very same reasons. 

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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