DEUT1116 See [[EXOD808]] Exodus 23:5 enemy SINAI2 38

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DEUT1118 In considering the implications of Torah legislation concerning animals, Jewish tradition concluded that Tza'ar ba'alei chayyim de-oraita -- the prevention of suffering by animals is a biblical law (Bava Metzia 32b, Shabbat 128b). As such, the Halakhah permitted certain forms of assistance to animals in distress on the Sabbath even though the measures involved were forbidden by rabbinic ordinance. The reason given was, of course, that biblical law supersedes rabbinical law (Activities such as the following, which are ordinarily forbidden on the Sabbath, are permitted for animals in order to relieve discomfort and pain: (1) using pillows and bedding to aid an animal that has fallen into a ditch; (2) certain materials ordinarily considered muktseh could be handled when being used as fodder for living creatures; (3) a non-Jew can be instructed to milk the cows on the Sabbath where not doing so would cause the animal pain; (4) an animal suffering from fresh wounds may be smeared with oils and salves. Orach Chayyim, Hilkhot Shabbat 324 and 332:2). The rabbis pointed in particular to the following laws in the Pentateuch: [Exodus 23:5 and this verse]. Not only is it forbidden to directly inflict pain upon an animal but if you come upon an animal in distress due to its owner's greed or stupidity, even if the owner be your enemy, you are more morally obliged by the Torah to come forward and become involved in bringing relief to the beast.

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DEUT1119 One must also pity beasts, it being forbidden to cause pain to living creatures (Bava Metzia 31a). About this the Torah has said [this verse]: "You shall surely lift them [the fallen animals] up with him." And one must feed his animals before eating himself, as it is written (ibid.11:15): "And I shall give grass in your field to your beasts," followed by: "And you shall eat and you shall be sated" (Berachos 40a).

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DEUT1120 See [[LEV886]] Leviticus 22:24 cut ROSNER-BLEICH 191-2

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DEUT1121 A man may not wear a woman's garments, nor a woman, the garments of a man [this verse]. The rabbis extended this prohibition to the performance of tasks normally the function of the opposite sex. Thus they barred women from bearing arms (Nazir 59a). The modern trend toward the equality of the sexes has blurred to some extent the distinct outward appearances of each gender. The preference for unisex styles, widely accepted, no longer offends one's sense of morality. Yet the basic ethical perception reflected in the biblical prohibition of altering the hereditary traits of nature continue to pose a challenge. (Continued at [[GEN733]] Genesis 9:11 destroy BLOCH 269)

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DEUT1123 Women's license to self-beautification did not grant them a right to create the kind of beauty which is calculated to provoke lust. The distinction between demure and vulgar beauty is the dividing line between the ethical and the immoral. The pursuit of beauty, open to women, was barred to men. A male's use of cosmetics or jewelry normally worn by women is considered an act of effemination, banned by biblical prescription [this verse].

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DEUT1122 See [[LEV1016]] Leviticus 25:17 wrong DORFF-RUTTENBERGSEX 137-9

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DEUT1124 Females may not dress as males. Key concept: Distance from the Holy Nation any immodest practice. As Hashem distances us from the worst and ugliest forms of immorality, He keeps us from anything that even hints of these sins, for immodesty easily can lead a person off of the correct path and onto the path of evil. This is an area that can completely change a person's thoughts from being good to being bad and foolish. Without question, if women were to wear the same clothing as men, the sexes would intermingle constantly and the world would be filled with promiscuity. Another reason for the mitzvah is to distance us from idol worship, for it was the way of idol worshippers to have women dress in men’s clothing.

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DEUT1125 It is a negative commandment that a man's garment, etc., should not be on a woman as Scripture says, A woman shall not wear what pertains to a man [this verse]. This means clothing and ornaments that are widely known in the city to be specifically for a man. A woman is not to wear them. Nor is she to shave her head like a man.

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DEUT1126 It is negative commandment that a man should not wear a woman's garment as Scripture says, neither shall a man put on a woman's garment [this verse]. "A woman's garment" denotes clothing and ornaments which are widely known in the city to be specifically for a woman. So too, if a man plucks white hairs from among the dark, from his head or his beard--even one hair; or if he dyes his hair dark -- even if he dies one white hair -- by any one of these acts he violates this [prohibition]. By the laws of the Sages a man is not to remove the hair of his armpits or his pubic hair. Whoever removes it from a place [on the body] where none but women [generally] remove it, is to be beaten with whiplashes of disobedience. It is permissible, however, to remove the hair of other limbs and parts, everywhere, with a scissors.

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