Work on Erev Pesach

Question: Am I allowed to go to work on erev Pesach?

Answer: The Mishna (Pesachim 50a) teaches that one may only work in the morning on erev Pesach in places where it is customary to do so. The Yerushalmi (Pesachim 4:1) explains that one should treat the day on which one brings a personal korban as a Yom Tov. As all Jews would bring a korban Pesach on erev Pesach, they would treat the day as a Yom Tov and abstain from work. Tosafos (Pesachim 50a) writes that according to the Yerushalmi it would be forbidden mideoraisa. Rashi (Pesachim 50a), however, writes that chazal instituted this to ensure that one properly disposes of their chametz and prepares for their seder. R’ Ovadia Yosef (Yechave Daas 4:34) argues that even according to Tosafos, it would only be mideoraisa during the times of the Beis Hamikdash.

The Shulchan Aruch (OC 468:2) writes that this applies both to melachos such as sewing, as well as going to work (see Mishna Berura 468:6-7).

The Shulchan Aruch (OC 468:3) writes that one should follow the minhag of one’s community as to whether to abstain from work all day, or only from chatzos (midday). The Rema writes that the practice in his time was to abstain from working in the morning, too. The Mishna Berura (468:1; Biur Halacha 468:1) writes while we no longer offer a korban pesach it is still assur miderabanan to work then (see Ramban, Milchamos Hashem Pesachim 16b).

Nonetheless, the Chayei Adam (2:129:4) writes that many workmen would work in the morning and that was the common practice. Likewise, the Aruch Hashulchan (OC 468:5) writes that nowadays we may be lenient and work until chatzos. R’ Shlomo Zalman Auerbach (Halichos Shlomo, Pesach 8:5) maintained that (even) in Yerushalayim one is allowed to work before chatzos.

In conclusion, one may go to work in the morning on erev Pesach, but one should not do so after chatzos.

Crossdressing on Purim

Question: Is it okay for a man to dress up as a woman and vice-versa on Purim?

Answer: The Elya Rabba (696:15) suggests that the minhag of dressing up on Purim is to commemorate Mordechai being dressed in royal clothing and escorted by Haman (Esther 6:11).

The rishonim give different reasons for the Torah prohibitions against crossdressing (Devarim 22:5). Rashi writes that it can lead to promiscuity. Rambam (Moreh Nevuchim 3:37; Mitzvos Lo Saaseh 39-40) explains that this was the way of idolaters.

The Mahari Mintz (15) writes that while cross-dressing is explicitly forbidden by the Torah, as one wears such clothes on Purim to enhance one’s joy as opposed to immoral purposes, it is allowed. He writes that he witnessed many such costumes and never saw the rabbanim object. The Rema (OC 696:8) quotes both strict and lenient opinions, concluding that the minhag is to be lenient.

Nonetheless, the Bach (YD 182) quotes the Yereim (96) who writes that one must not even wear such clothes as a joke at a wedding. His son-in-law, the Taz (YD 182:4) writes that while one can follow the Rema, it is ideal to avoid doing so. The Mishna Berura (696:30) quotes additional poskim (Kenesses Hagedola; Shelah) who condemned this practice (see Aruch Hashulchan OC 696:12). R’ Ovadia Yosef (Yechave Daas 5:50) adds that one should not even allow one’s children to cross-dress on Purim.

In conclusion, one should not cross-dress on Purim.