70

Men must not wear women's clothing

The Luchos - Ten Commandments
לֹא־יִהְיֶ֤ה כְלִי־גֶ֙בֶר֙ עַל־אִשָּׁ֔ה וְלֹא־יִלְבַּ֥שׁ גֶּ֖בֶר שִׂמְלַ֣ת אִשָּׁ֑ה כִּ֧י תוֹעֲבַ֛ת יְהֹוָ֥ה אֱלֹהֶ֖יךָ כׇּל־עֹ֥שֵׂה אֵֽלֶּה׃ - פָּרָשַׁת כִּי־תֵצֵא
Deuteronomy 22:5 - "A man's attire shall not be on a woman, nor may a man wear a woman's garment because whoever does these [things] is an abomination to the Lord, your God."

This Mitzvah's Summary

מִצְוָה עֲשֵׂה - Positive Commandment
מִצְוָה לֹא תַעֲשֶׂה - Negative Commandment
Holiness – קְדוּשָּׁה

Men are forbidden from wearing womens clothing.

This mitzvah prohibits cross-dressing, where men adopt women’s clothing or adornments and vice versa. The Torah defines such acts as a to’eva (abomination), highlighting their severity. Rambam (Hilchot Avodat Kochavim 12:10) explains that this practice was connected to idolatrous worship and sexual immorality. The Talmud (Nazir 59a) links the prohibition to concerns of deceit, immorality, and blurring of boundaries set by Torah. Rashi (Deut. 22:5) explains that the Torah forbids such practices because they enable gender-based deception, especially for purposes of sexual impropriety. Ramban expands, teaching that Hashem established clear distinctions between male and female roles, and violating them undermines creation’s order. Sefer HaChinuch (Mitzvah 542) frames the mitzvah as preserving societal boundaries of modesty, preventing immorality, and upholding the Divine separation of genders.

Commentary & Classical Explanation

  • Rambam (Avodat Kochavim 12:10): Prohibits cross-dressing as connected to idolatry and immorality.
  • Talmud (Nazir 59a): Forbids men from adorning like women or vice versa, linking to deception and licentiousness.
  • Rashi (Deut. 22:5): Notes the concern for deception that leads to sin.
  • Ramban (Deut. 22:5): Emphasizes preservation of creation’s order, distinctions of gender, and avoidance of to’eva.
  • Sefer HaChinuch (Mitzvah 542): Highlights modesty and moral clarity, protecting society from breakdown of sexual boundaries.

Contrast with Mitzvah 69 (Not to shave the beard)

  • Both mitzvot prohibit altering external appearance in ways that blur identity.
  • Rambam treats shaving the beard and cross-dressing as linked to idol-worship and pagan cultural practices.
  • One concerns bodily grooming, the other concerns garments, but both preserve Jewish distinctiveness.

Parallel to Holiness and Modesty Laws

  • Ramban and Sefer HaChinuch frame this mitzvah as part of kedushah — holiness through separation.
  • Just as the Torah commands modesty in sexual relations, it commands visible distinctions in clothing.
  • Talmud (Moed Katan 17a) warns that blurring distinctions leads to breakdown of modest boundaries.
(Source: Chabad.org)

Applying this Mitzvah Today

Gender boundaries and social trends

  • Modern fashion often blurs distinctions between men’s and women’s clothing. Rambam’s ruling (Avodat Kochavim 12:10) makes clear that such mixing erodes Torah’s insistence on boundaries. This mitzvah calls Jews to resist cultural trends that erase Divinely ordained differences.

Drag culture and performance

  • Cross-dressing as entertainment, whether in drag shows or public spectacles, conflicts with this mitzvah. Rashi’s comment on deception and Ramban’s note on to’eva both frame this as prohibited, even if claimed to be “art” or “performance.”

Professional and cultural settings

  • In workplaces or social movements that normalize unisex or cross-gender attire, Jews must navigate halachic standards carefully. Sefer HaChinuch emphasizes this mitzvah as preserving social order and modesty, even against pressure.

Fashion and individuality

  • Some use clothing as self-expression beyond gender. Ramban teaches that Torah sanctifies difference: Hashem created male and female with distinct dignity. This mitzvah demands fidelity to that boundary, even in a society of fluid expression.

Halachic detail and leniencies

  • Poskim note that the prohibition applies when garments are worn for the purpose of gender deception or practices associated with immorality. Clothing that is culturally neutral may not fall under the prohibition (e.g., unisex coats, T-shirts). The Talmud (Nazir 59a) limits the scope: the concern is not fabric but intent and association.

Public Jewish identity

  • Like peyot and beards, distinct clothing affirms Jewish holiness. By resisting blurred boundaries, Jews declare a higher loyalty: Hashem’s design of creation.

Notes on this Mitzvah's Fundamentals

Idolatry – עֲבוֹדָה זָרָה

  • Rambam (Avodat Kochavim 12:10) connects cross-dressing to idolatrous rites where men and women swapped garments for ritualistic immorality. By forbidding it, the Torah prevents Israel from absorbing pagan worship practices and the immorality tied to them.

Holiness – קְדֻשָּׁה

  • Ramban (Deut. 22:5) highlights kedushah in maintaining distinctions of creation. Clothing embodies external holiness: wearing proper garments affirms that Hashem designed male and female as separate in essence.

Reverence – יִרְאַת שָׁמַיִם

  • The Talmud (Nazir 59a) warns that blurring appearances leads to sin. Avoiding such practices demonstrates fear of Heaven, showing respect for Hashem’s will even in everyday attire.

Faith – אֱמוּנָה

  • Sefer HaChinuch (542) explains that emunah is undermined when Jews copy pagan or immoral practices. By dressing in accordance with Torah, Jews affirm faith in Hashem’s creation and moral order.

Between a person and G-d – בֵּין אָדָם לְמָקוֹם

  • This mitzvah protects the covenantal relationship. By obeying Hashem’s command in personal dress, Jews affirm loyalty in a deeply personal area, living in constant awareness of His presence.

Community – קְהִלָּה

  • Clothing communicates identity within the community. When Jews respect Torah distinctions, they maintain communal integrity. Midrash Tanchuma (Shoftim 8) stresses Israel must not imitate the nations but remain visibly distinct.

Family – מִשְׁפָּחָה

  • Ramban and Sefer HaChinuch tie this mitzvah to protection of family structure. When gender roles are blurred, modesty and marital boundaries weaken. Preserving distinctions in dress strengthens family cohesion and societal morality.

Lashes – מַלְקוֹת

  • Rambam (Hilchot Avodat Kochavim 12:10) rules this is a lav punishable by lashes when violated intentionally with proper warning. The Talmud (Nazir 59a, Sanhedrin 82a) affirms that cross-dressing constitutes a punishable offense. Sefer HaChinuch (542) includes malkot as its penalty, since no karet or capital punishment applies. This highlights how seriously halacha views the erosion of gender distinctions — not as symbolic only, but as legally actionable.

This Mitzvah's Fundamental Badges

Idolatry - עֲבוֹדָה זָרָה

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Mitzvot that prohibit worship of false gods and practices associated with idol worship.

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Holiness - קְדֻשָּׁה

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Represents the concept of  spiritual intentionality, purity, and sanctity—set apart for a higher purpose.

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Reverence - יִרְאַת שָׁמַיִם

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Signifies awe and reverence toward Hashem—living with awareness of His greatness and presence.

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Faith - אֱמוּנָה

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Represents Emunah—the deep, inner trust in Hashem’s presence, oneness, and constant involvement in our lives. This badge symbolizes a heartfelt connection to G-d, rooted in belief even when we cannot see. It is the emotional and spiritual core of many mitzvot.

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Between a person and G-d - בֵּין אָדָם לְמָקוֹם

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Mitzvot that define and deepen the relationship between a person and their Creator. These include commandments involving belief, prayer, Shabbat, festivals, sacrifices, and personal holiness — acts rooted in divine connection rather than human interaction.

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