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.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.

The Shulhan Arukh (Yore De`a) says that the prohibition of a man wearing simlat isha “women’s dress” or “women’s fashion” refers to wearing a women’s hairstyle, which, depending on local custom, means specifically to shave one’s underarm or pubic hair.In another attempt to identify the quintessential “men’s items,” Rabbi Eliezer ben Jacob, quoted in the Talmud (edited 59a).He reads kli gever as the homograph kli gibbor, meaning a “warrior’s gear.” This same understanding is followed by Midrash Mishlei (Proverbs) which contends that the Biblical character Yael in the Book of Judges kills General Sisera with a tent pin instead of a sword in order to comply with this law.This is the analysis followed by the Shulhan Arukh, the 16th century law code that has become a standard law text for most of the traditionally observant Jewish people.In its discussion of the laws of the festival of Purim ( 696:8), the Code says men and women may cross dress on Purim because it is for the purpose of gaity (simha), not for adultery.