Acting restrictions and laws

Acting like a cripple:[1] [Talmud]

An individual who acts like a cripple or like a blind person will not die until he becomes like such a person. [The Mefarshim, however, explain that this is a metaphor and is really in reference to a person who makes believe he is poor in order to receive charity.[2]]

Not to act out an act of slaughtering on one’s body:[3] [Talmud/Achronim]

One is not to act out an act of slaughtering on one’s body due to danger. [Certainly, this applies when using a knife as one may come to accidentally cut his throat.[4] However, it applies even without a knife if one makes the motions with his hands, as doing so diminishes his Mazal.[5]]

Not to act out leprosy on one’s body:[6] [Talmud/Achronim]

One is not to act out leprosy on one’s body due to danger.

May men/women cross-dress for the sake of a skit or play?

Background: It is a Biblical prohibition for a man to wear the clothing of a woman or a woman to wear the clothing of a man.[7] It is disputed as to whether the prohibition of Lo Silbash only applies when one wears the opposite gender’s clothing for the purpose of resembling the opposite gender, or even if one wears it for other purposes, such as to protect one from the cold, or from the sun.[8] Now, it is accustomed on Purim [and by Chasunas[9]] to allow males to wear the clothing of females and vice versa.[10] [However many Poskim[11] challenge this custom[12] and thus practically one is not to do so. Some write it is to be avoided even by children.[13] If it is recognizable that the person is a man or woman, and he or she merely wears a single clothing of the opposite gender, there is room to be lenient.[14]]

The law: No.[15] However, if he/she remains recognizable as a man/woman and merely wears a single clothing of the opposite gender, there is room to be lenient.[16]

May children cross dress for a skit, play and other purposes of the like?

No.[17] However, if he/she remains recognizable as a man/woman and merely wears a single clothing of the opposite gender, there is room to be lenient.[18] Many however are stringent in all cases[19], and the Rebbe expressed contempt for children who cross-dress for school plays and the like.[20]

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[1] Peiah 8:9; Kesubos 68a; Sefer Shemiras Haguf Vihanefesh [Lerner] 256

[2] See Sefer Shemiras Haguf Vihanefesh [Lerner] 256 footnote 2

[3] Gittin 57b; Maharsha Gittin ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 89:2

[4] See Rashi Gittin ibid

[5] Maharsha ibid

[6] Gittin 57b; Maharsha Gittin ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 89:2

[7] Yoreh Deah 182:5; Rambam Avodas Kochavim 12:10; Nazir 59a; Parshas Ki Seitzei “Lo Yihyeh Keli Gever..” “Lo Yilbash Gever Simlas Isha”; Taz 182:6; Chinuch Mitzvas 542 [women crossdressing] 543 [Men crossdressing]; Rambam Sefer Hamitzvos Mitzvah 40; In Hilchos Avodas Kochavim it is listed as two Mitzvos;

[8] The Poskim who permit: Shach 182:7 in name of Bach; Taz 182:4; Avnei Tzedek 72; Shraga Hameir 7:124 that the Shach agrees with the Bach on this matter; See Darkei Teshuvah 182:9; See also Admur 301:6 based on M”A 301:16 and Gemara Shabbos that a female ring is not considered a Shinuiy for a a man to carry through wearing on his finger on Shabbos being that at times during the week they wear it on their finger to bring it to be fixed. Thus we see that if one wears the item for non-cross-dressing purposes, it is permitted

The Poskim who prohibit: Yad Haketana 2:6 [p. 279], brought in Darkei Teshuvah 182:9; Binas Adam 90:94; The Shach ibid questions the ruling of the Bach, although some write that his question is not relating to this matter, of which he also agrees; See Divrei Chaim 2:62 [prohibits even to prevent pain]; Maharsham 2:243; Yabia Omer 6:14-4

[9] Custom mentioned [and negated] in Yireim 96, brought in Taz Yoreh Deah 182:4; Shach 182:7

[10] The reason: This is not forbidden due to the cross-dressing prohibition as the intent is for mere joy [as opposed to promiscuity]. [Rama ibid]

Other opinions in Rama: According to some opinions, there remains a prohibition [for a man to wear women’s clothing, or vice versa, even in such a case]. [Mahariy Brin, brought in Rama ibid and Darkei Moshe 696 regaridng Rabbinical Kilayim and Rama in Darkei Moshe explains that certainly this applies to Lo Silbash] Practically the custom is like the lenient opinion. [Rama ibid]

[11] Opinion [Mahariy Brin] brought in Rama ibid and Darkei Moshe 696; Bach brought in Taz Yoreh Deah 182:4 [Taz concludes “One who is stringent is blessed”]; Shach 182:7; Yireim 96 negates the custom; Teshuvas Harambam; Shalah; Kneses Hagedola; M”B 696:30; Kisei Eliyahu 696:3; Birkeiy Yosef 696:13 and Yoreh Deah 182:3; Beis Oved 696:10; Kaf Hachaim 696:57; Aruch Hashulchan 696:12

[12] The reason: As the allowance to wear clothing of the opposite gender for mere playfulness is only in a case that one does not appear like the opposite gender, being that he:she remains wearing clothing of also his:her gender. [See Shach ibid and Atzei Levona 182]

[13] Piskeiy Teshuvos 696:14; Nitei Gavriel 75:7

[14] P”M 696 M”Z 4; M”B 696:30 in name of P”M; Implication of Shach 182:7 as explained in Atzei Levona

[15] Shevet Hakehasi 2/258; Mishneh Halachos 7/43; Ohel Yaakov p. 288

The reason: This matter is subject to the same dispute mentioned regarding cross-dressing on Purim or for a wedding, in which we concluded like the stringent opinion. Furthermore, there is room to learn that in this case it would be forbidden according to all, being that the joy of Purim and a wedding is Simcha related, as opposed to a mere skit. [Shevet Hakehasi ibid]

[16] As the implication from the Poskim is that whenever the dressing is done for jest and not for promiscuity, it is permitted if one’s gender remains recognizable, even if the joy is not for the sake of a Mitzvah.

[17] Shevet Hakehasi 2:258; Mishneh Halachos 7:43; Ohel Yaakov p. 288

The reason: This matter is subject to the same dispute mentioned regarding cross-dressing on Purim or for a wedding, in which we concluded like the stringent opinion. Furthermore, there is room to learn that in this case it would be forbidden according to all, being that the joy of Purim and a wedding is Simcha related, as opposed to a mere skit. [Shevet Hakehasi ibid]

[18] As the implication from the Poskim is that whenever the dressing is done for jest and not for promiscuity, it is permitted if one’s gender remains recognizable, even if the joy is not for the sake of a Mitzvah.

[19] Ohel Yaakov p. 287 in name of Harav Gerelitz that it is forbidden for girls in a play to wear a hat or Tzitzis; Orchos Rabbeinu 1:226

[20] Igros Kodesh 10:238, printed in Shulchan Menachem 5:56