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Cross-Dressing

Parshat Ki Teitzei

Two mitzvot involve the prohibition of transgender dressing. In the words of the Torah1:

a) "A man's attire shall not be on a woman,
b) "nor may a man wear a woman's garment,
"because whoever does these is an abomination to G‑d, your G‑d."

Cross-dressing can lead to promiscuous behavior.2 Wearing the clothes of a woman would enable a man to mingle inappropriately among women, and vice versa. In addition, for a man, simply putting on the clothes of a woman can lead him to have sinful thoughts.3

Maimonides, in his "Guide for the Perplexed,"4 states that some of the ancient pagan rituals involved cross-dressing and that we must therefore distance ourselves from this type of behavior.

Our Sages5 understood this prohibition to apply not just to clothing but also to certain cosmetic activities which are considered feminine in nature and may therefore not be practiced by men.

This article will focus on both the prohibitions regarding dressing and those regarding cosmetic practices.

Clothing

If there is a garment which is only worn by women, a man may not wear it. The same is true in the reverse.6

  1. A unisex garment which is worn either by men or women is permitted to be worn by those of either gender.7
  2. If it is a type of garment that has different styles for men and women -- for example, a button-down shirt -- a man may wear only the style that is for men, and a woman may wear only the style for women.8
  3. According to the Targum Yonatan ben Uziel on this verse, included in this prohibition is that a woman or girl may not wear a tallit or tefillin.9
  4. It is forbidden to even wear one garment of the opposite gender, even if the rest of the clothing the person is wearing is not of the opposite gender.10
  5. Some are lenient and allow an actor in a play to wear the clothes of the opposite gender, since the intention is not for promiscuity.11 The accepted opinion is that this is forbidden.12 If the actor wears only one garment of the opposite gender, one need not protest,13 although it is better to avoid even this.
  6. There are some halachic authorities who allow a woman to don the garment of a man (or vice versa) for the purpose of protection from the cold, and not in order to dress like a man.14 Others forbid this.15 Certainly, even in such a case, one may not clothe oneself completely in garments of the opposite gender.16
  7. Styles of dress vary in different locations and time periods, and it is only forbidden to wear the type of garment that is currently being worn in one's own location by members of the opposite gender. If the styles change and a particular garment becomes worn by both genders, it becomes halachically permissible. It is questionable as to whether this takes into account only the dress styles of the local (halachically observant) Jews, or also of the local non-Jews.17
  8. In light of this, and considering that it is commonplace for women in the Western world to wear pants, there are some opinions that pants are no longer considered a man's garment. Nevertheless, it is still considered immodest for women to wear pants as they are more form-revealing than a dress or skirt. (However, it is certainly better for a woman to wear pants that cover the entire leg rather than an immodest skirt or mini skirt.18) Many halachic authorities still consider pants to be a man's garment and therefore forbidden under the prohibition of wearing a man's garments as well.19
  9. Since it is normally only men who serve in combat units,20 it is forbidden for a woman to bear arms.21 It is for this reason that the righteous Yael killed the Canaanite general Sisra with a tent peg rather than a sword.22
    (Obviously, this rule is waived when needed for self-defense.)

Other Beautifications

Included in this prohibition is that a man may not beautify himself in ways that women ordinarily do. For this reason, men may not shave their armpits, legs or any body part which is normally shaved by women and not by men.23 The Tzemach Tzedek24 is of the opinion that it is therefore forbidden for a man to shave his beard, even with an acid cream, as this is considered the way of women (who remove facial hair if they have any). Others disagree.25

Since women generally try to appear young and often dye their hair to keep it from going gray or white, it is forbidden for a man to do so.26 A man may not even pluck out one white hair from amongst his black hairs.27 He may, however, dye his hair white.28

If a man's hair goes white prematurely and he wishes to dye his hair in order to be able to find a suitable match or a job, some authorities29 permit him to dye his hair.30

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FOOTNOTES
1.

Deuteronomy 22:5.

2.

Rashi on the verse, based on Talmud, Nazir 59a.

3.

Panim Yafot on the verse. See there as to how this reason explains certain textual difficulties with the verse.

4.

Third Section, Chapter 37.

5.

Nazir, ibid.; Code of Jewish Law Yoreh De'ah 182.

6.

Code of Jewish Law, ibid.

7.

See Talmud, Nedarim 49b, that Rabbi Yehuda and his wife shared a cloak. See Maharsha there, and Yabi'a Omer vol. 6, Yoreh De'ah 14.

8.

Yabi'a Omer ibid. from Avnei Tzedek, Yoreh De'ah, no. 72.

9.

Nevertheless, we find in the Talmud (Eruvin 96a) that Michal, the daughter of King Saul, would wear tefillin, and the Sages did not stop her. See Maharam Shik, Yoreh De'ah 173, who explains this. See also Levush Orach Chaim, 17:2.

10.

Rama Yoreh De'ah 182:6.

11.

Rama Orach Chayim 696:8.

12.

Ibid. in Mishna Berurah 30.

13.

Ibid.

14.

Bach on Yoreh De'ah ibid. and Taz s.k. 4 ibid.

15.

Yad Haketana quoted in the Darkei Teshuvah 9, and Divrei Chaim vol. 2 s. 62. See also Yabi'a Omer ibid.

16.

Shach ibid s.k. 7.

17.

Prishah ibid s.k. 5 and Rabbi Akiva Eiger ibid.

18.

Yabi'a Omer, ibid.

19.

Minchat Yitzchak 2:108.

20.

Talmud, Yevamot 65b.

21.

Talmud, Nazir 59a.

22.

Rashi ibid. d.h. Talmud based on Judges 4:22 and 5:26 with Targum.

23.

Yoreh De'ah ibid. 1.

24.

Yoreh De'ah 93.

25.

Chatam Sofer, Orach Chayim 159. For a lengthy discussion on this topic, see Hadrat Panim Zakein by Rabbi Moshe Weiner.

26.

Code of Jewish Law ibid., 6.

27.

Talmud, Makot 20b.

28.

Beit Yosef, Yoreh De'ah end of 182.

29.

Responsa Be'eer Moshe 8:8 and Igrot Moshe Yoreh De'ah 2:6. See also Sha'arei Halacha Uminhag vol. 3 pg. 96.

30.

Others do not permit dying even in this case (Shevet Halevi, vol. 3, Responsa 111).


By Aryeh Citron   More articles...  |   RSS Listing of Newest Articles by this Author
Rabbi Aryeh Citron was educated in Chabad yeshivahs in Los Angeles, New York, Israel and Australia. He was the Rosh Kollel of The Shul of Bal Harbour, Florida, and is now an adult Torah teacher in Surfside, Florida. He teaches classes on Talmud, Chassidism, Jewish history and contemporary Jewish law.

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Reader Comments
Latest Comments:
Posted: Feb 17, 2012
it was interesting to read of the laws and precepts preventing the harm of others. One does not have the time in certain situations to contemplate what is the religiously right thing to do: however, an individual who is a person of good judgement and compassion will do the" right thing". And in some cases risk their life to provide an alternative.
Posted By Isabel Einzig-Wein, Reston, VA

Posted: Feb 7, 2011
The Torah is for all times
While I do not have extensive knowledge on the scientific aspects of this subject, I am aware that research indicates that many people who cross dress do not do so frivolously but out of certain psychological impulses. Despite this, the Torah’s prohibition remains in force today. We interpret the Torah according to Oral Law and the tradition of the Jewish people. According to our tradition, this law is not one that changes from one generation to the next or from one individual to the next. A possible reason for this is; that for the good of society as a whole it is best if men and women remain within their traditional roles. This encourages the forming of traditional heterosexual families that can produce children. If certain individuals have urges that differ from this norm they are asked to overcome these urges in order to benefit society as a whole for the reason I explained.
Wishing you all the best,
Posted By Aryeh Citron (author), Surfside, Fl

Posted: Feb 4, 2011
Lacking in information
This isn't really helpful with the evidence that transgender people are in fact, as far as the brain is concerned, more like those that they wish to dress like. Perhaps the Torah is commanding them to be true to themselves. They are not dressing to be promiscuous, after all. Or to hide from the army, which is another reason I've heard. The Torah is for all times, after all.
Posted By Anonymous, Columbia, MO



 


Parshah Halachah
Laws of the Musaf Prayers
Immersion of Vessels (Tevilat Keilim)
Guard Your Life
Laws of Bishul Yisrael
Laws of Reciting the Shema (Part I)
Laws of Reciting the Shema (Part II)
The Mitzvah of Giving Loans
Cutting Down Fruit Trees
Cross-Dressing
The Prohibition Against Living in Egypt
Moshiach
Writing a Personal Torah Scroll
The Blessings on the Torah
The Torah-Business Partnership
Showing 43 - 56 of 56