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How could Michal bas Shaul wear tefillin when the Torah (תורה) prohibits cross-dressing? The shiur argues that lo yilbash prohibits assuming a different social identity, not wearing specific objects temporarily for mitzvos. This principle extends to contemporary gender roles, which reflect inherent divine design rather than cultural constructs.
Rabbi Zweig presents a novel interpretation of the prohibition against cross-dressing found in Parshas Ki Seitzei. The shiur begins by addressing a classic question: how could Michal bas Shaul wear tefillin, as mentioned in Gemara (גמרא) Eruvin, when the Targum Yonasan ben Uziel explicitly states that women should not wear tzitzis and tefillin? Traditional answers suggest that tefillin is not considered a garment (beged) or that the prohibition doesn't apply to daughters of kings (as found in the Levush). Rabbi Zweig proposes a simpler solution: the prohibition of lo yilbash is not about specific objects but about assuming a different social identity. In Temple times, men wore tefillin all day as their identifying dress, while Michal merely put on tefillin temporarily for the mitzvah (מצוה), similar to how we wear them today only during prayer. This temporary wearing for mitzvah purposes doesn't constitute taking on a man's identity.
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Parshas Ki Seitzei 22:5
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