25

From Rav Aviner's tshuvot (text) Wearing Wife's Jacket in the Cold Q: Is it permissible for a husband to wear his wife's jacket if he is cold, or is it forbidden on account of "Lo Yilbash" (the prohibition of cross-dressing)? And what about visa-versa? A: It is permissible, since the purpose is not to wear it but simply to warm up (Shut ...


16

The Shulchan Aruch in the beginning of YD 182 says: א.המעביר שער בית השחי ובית הערוה אפילו במספרים כעין תער היו מכין אותו מכת מרדות בד"א במקום שאין מעבירין אותו אלא נשים כדי שלא יתקן עצמו תיקון נשים אבל במקום שמעבירין אותו גם האנשים אם העביר אין מכין אותו: {הגה: ואפילו לכתחילה שרי (ר"ן פ"ב דעבודת כוכבים) רק החברים נמנעים בכ"מ (שם ובב"י בשם נ"י) My rough ...


7

No. The Shulchan Aruch (YD 182:5) lists examples of things that constitute beged isha and then qualifies "in a place where where no one wears such clothing and adorns with such adornments except women." That is, a beged is only beged isha if it is exclusively so. Therefore, by definition, unisex clothing is not beged isha.


5

The prohibition comes from Devarim 22:5, for which Rashi provides commentary as follows. Please click on the image to view "full screen" mode. Rashi is citing from the relevant section of the Babylonian Talmud (b. Nazir 8:1a, II.4.E [Folio 59A]), which appears as follows. Please click on the image to view "full screen" mode. The yellow highlighted area ...


4

The Shulchan Aruch writes that it is forbidden for a woman to get a haircut like a man (literally, to shave her head like a man). The Shulchan Aruch also writes, earlier, that even though the halochoh is that a man is not allowed to shave his pubic hair and armpit hair, if in that place men also do it, one doesn't get lashes for doing so. Meaning, it is not ...


4

The Sefer Bigdei Ish (pp. 244-246) quotes that R. Chaim Kanievsky was asked whether it is true that the Steipler said that wearing a (bobby) pin in one's yarmulke is considered beged ishah, and R. Chaim Kanievsky answered that he had not heard this but it is possible (yitachen). The sefer proceeds to explain that it may depend on the following: Although ...


3

The Nishmat Avraham treats the topic of a man's dyeing once's hair at length (vol. 2 pp. 94-97). To summarize his key points the key issue is not whether one uses a dying product for men or women, rather it is whether one wants to dye hair for beauty or other reasons it is strictly forbidden to dye one's hair so for beauty reasons for the reason you cite (a ...


3

According to the Ben Ish Hai Rav Pealim section 4 Sod Yesharim question 5 one is allowed to trim pubic hair (and really any hair) as long as it is done in a way where the root of the hair remains. This is even permissible according to Kabbalah.


2

According to Rambam in הלכות עבודה זרה פרק יב,י העברת השיער משאר הגוף, כגון בית השחי ובית הערווה--אינו אסור מן התורה, אלא מדברי סופרים; והמעבירו, מכין אותו מכת מרדות. במה דברים אמורים, במקום שאין מעבירין אותו אלא נשים--כדי שלא יתקן עצמו תיקון נשים; אבל במקום שמעבירין השיער האנשים--אם העביר, אין מכין אותו. ומותר להעביר שיער שאר אברים במספריים, בכל מקום. ...


2

this forum is probably not the place to get into detailed halakhik dicussions, and I am certainly not qualified to engage in such discussion, but the tur in yoreh deah on the siman about crossdressing cites the gemara in nazir and both tanaic opinions are brought down by the tur and bet yosef. I do not have access to the sefarim right now, but it is easy to ...


2

Shaving only the mustache but keeping the beard may make a person appear to be Amish, which might be chukat akum (Vayikra 18:3, Rambam (Sefer HaMitzvot Lav no. 30), Sefer HaChinuch (n. 262)). All the moreso because the Amish do so for religious reasons.


2

it's neither bege ish or beged isha. dog tags are primarily used as an identifier in the military and have no gender attached to them any more than a name tag does. The only difference between a name tag and dog tags are the material (metal to be more durable) and the additional information of blood type and identification number.


2

Jewish men have worn a plethora of hat wear, but the popularity of the fedora seems to have stemmed from the last Chabad Lubavitch Rebbe, R. Menachem Schneerson. R. Schneerson's adoption of this hat, which would influence the hat wearing of fellow Chabad members, is historically marked to his ascent in becoming the seventh Lubavitcher Rebbe, after the death ...


2

no b/c that is a contradiction of terms. something which is a man's garment is not a women's garment and something which is a woman's garment is not a man's garment. Your example of a pink yarmulke isn't a contradiction because wearing a certain color isn't necessarily masculine or feminine and a yarmulke and tallis are specifically worn by men. Rashi on the ...


2

The Talmud in Nazir 58B and 59A treat the subject. Let's try to answer the question. There is 3 consequences to the Law "Lo Ylbash gever Simlath Isha" (For this moment i will avoid to tackle the question of the Deorayta or Derabanan status of the prohibition). To shave armpit; --> the problem is the result, (independently of the gender whom the shaver is ...


2

Good question, it takes a real effort to understand what he meant First, you should read the sources that the T"Z talks about! At the end of the last chapter, the T"Z quotes the Beis Yossef the brings Rabinu Yona. He says the shaving with razor is forbidden anywhere. The T"Z states that this opinion disagrees the opinion in the Tur in our chapter. Now, ...


2

The Taz refers to a disagreement reported by the Tur between Rabenu Tam and others regarding shaving the body with a blade and with scissors. The Tur; העברת תער בשאר הגוף ובית השחי ובית הערוה,‏ פר"ת שדינן שוה, שאסורין בתער ומותרין במספריים.‏ וי"א דוקא בשאר הגוף מותר במספריים, אבל של בית השחי ושל בית הערוה אסורין אפילו במספריים. וכן ...


2

It had just stated that for a man to shave his underarms or pubic area would be prohibited as a gender-bending practice. The Taz's reading of the next line is "she'ar" -- but one may shave any other part of their body with a razor-like scissor. A variant text would be sei'ar -- which would read: no shaving underarm or pubic with a razor-like scissors; but ...


1

Halacha l'ma'aseh - If I remember correct, The Maharam of Padua in a responsum permits masquerading on Purim as a woman/man, giving the reason that it is only for the purpose of 'simchat Purim" and thus permitted. Others argue, see Hilchot Purim in Shulchan Aruch.


1

This issue is discussed and there is a controversy. See Shulchan Aruch Yore Dea 182, paragraph 5, and the comment called Baer Heytev. Baer Heytev reports a controversy between the Bet Chadash and the Ture Zahav. The Bet Chadash on Arbaa Turim, expresses surprise that the Tur doesn't distinguish between cases, he gives a lengthy explanation that the sin ...


1

Talmud Nazir 59a states. That there would be no reason for the Torah to state this verse for the purpose of telling us that a man shouldn't wear women's clothes just for the purpose of wearing it, per se, because it already stated that this is an abomination, and simply wearing clothes on its own is not an abomination. Therefore, it is stating this for the ...


1

Not surprisingly, it is a Machlokes.. See http://doseofhalacha.blogspot.co.uk/2013/02/lets-dress-up.html The earliest source (14th Century) noting it was the Even Bochan. The Rema paskens lekula - allowing it.


1

Shalom u'vracha! The issue with pants for women, made for women, is that they can accent a woman's body to attract attention if not loose enough. There is no problem of "kli gever" because it is made for women. Halachically, there is no problem with women wearing women's pants except for the problem of modesty; the tightness of the pants. The larger issue is ...


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