Cross-Dressing on Purim
March 3, 2009 Today’s teshuva came from a new sefer by Rabbi Nachum Rabinovich, Siach Nachum. The questioner raised two issues related to dress on Purim, the first of which was answered quickly and the second of which generated a longer discussion.
The first question was whether one may come to shul for the reading of Megillat Esther in costume, or should one wear holiday clothing? Rabbi Rabinovich answered simply that many adults customarily came to shul on Purim in costume. The second question was whether a man may dress as a woman on Purim, provided it is clear that this is done in jest (e.g., he wears some women’s clothing, but not makeup) and, if not, at what age should cross-dressing be prohibited? By way of background, the Torah explicitly prohibits cross-dressing, in Devarim 22:5: ìÉà-éÄäÀéÆä ëÀìÄé-âÆáÆø òÇì-àÄùÌÑÈä, åÀìÉà-éÄìÀáÌÇùÑ âÌÆáÆø ùÒÄîÀìÇú àÄùÌÑÈä: ëÌÄé úåÉòÂáÇú ä àÁìÉ÷éêÈ, ëÌÈì-òÉùÒÅä àÅìÌÆä. The applicability of the prohibition in the context of Purim turns on whether the prohibition is understood as absolute or context-driven. Rabbi Rabinovich began his teshuva by noting a distinction between adults and children. He cited the Rema’s ruling that the wearing of masks and cross-dressing, whether a man dressed as a woman or a woman as a man, is permissible on Purim, because it is clear that it is merely part of the celebration. The Rema (1520-72) added that some prohibit the practice, but the custom follows the more lenient view. The Rema’s source was the Mahari Minz (ca. 1405-1508), who cited, in flowery language rife with praise, the lenient view of his in-law Rav Elyakim Siegel, who, he said, marshaled proofs so persuasive that it was as though they had been stated by the Almighty Himself. The Mahari said that Torah giants saw cross-dressing on Purim, and they never would have remained silent if there had been the slightest concern that this constituted a violation. Instead, it was viewed as permissible because it was understood as part of the celebration of Purim and not for immoral purposes such as promiscuity. In opposition to the lenient view of the Rema and the Mahari, Rabbi Rabinovich cited the strict view of the Bach (1561-1640), citing the Yereim, to the effect that cross-dressing is forbidden, even on Purim. Aware of the Mahari’s lenient position, the Bach said that he had no doubt that, were the Mahari aware of what the Yereim had said, he would have ruled against cross-dressing on Purim. He concluded with a strong admonition against cross-dressing, whether on Purim or at weddings. The Taz (1586-1667) also took a restrictive view. On the other hand, the Pri Megadim (1727-93) permitted cross-dressing on Purim if, for example, a man wore his regular garments and just one woman’s garment, so it was clear that he was really a man. Against this background, Rabbi Rabinovich concluded that custom permits children to cross-dress on Purim when it is clear that this is merely a costume. He added that it is best not to encourage the practice after the age of Bar Mitzvah, let alone among adults. Conversely, if someone took it upon himself to cross-dress on Purim, the practice should not be challenged, so long as it is clearly just a costume and the person does not truly appear to belong to the other gender. In conclusion, Rabbi Kermaier noted that the Rema was aware of and cited the stringent view, but took the lenient position. In the contemporary haredi community, he added, the tendency is to follow the Bach’s stringent position. For instance, the Chazon Ish (1878-1953) forbade cross-dressing on Purim even among small children.
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