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Men may not shave their armpits and genital regions as women do unless it is customary locally for men to do that.

Men may however shave arm and leg hair in any case.

This interpretation has even been cited in the debate over exemption for women from military conscription in modern Israel.

A common understanding of our verse in exegetical and halakhic literature is stated by is defining the reason for the law or, alternatively, its scope.

This was even before the production of “Yentl.” It is stated this way in Sefer Ha Hinukh: “The root of this mitzva (commandment) is to keep us from sexual sin…and there is no doubt that if men and women’s clothing were the same, they would mix and the earth would be filled with impropriety” ( 564).

One of the most unusual interpretations is that of the early Aramaic source referred to as Pseudo-Yonatan, a translation of the Hebrew Bible that renders kli gever, “a man’s items” as tsitsit (tallit or prayer shawl) and tefillin (phylacteries or prayer amulets worn by traditionally observant Jews).

Since these items are required by Halakha (Jewish law) for men but not for women, they are quintessential “men’s items” and thus are the subject of this law, suggests Pseudo-Yonatan.

Given the context, there is no danger that such cross-dressing will lead to heterosexual adultery.

The danger of “cross-dressing,” according to the analysis followed here by and the Shulhan Arukh, is that it might allow men to enter women’s groups and women to enter men’s groups.