This is continuation of the "Electric Shaver" series (see the archives under the "Halacha Posts" section on the right hand column). I came across some very interesting sources in the book Women and Mitzvot vol 2 by Rabbi Getsell Ellinson (Pg 234 – 235), the page available online here :
Hiddushe Ha-Ritva, Makkot 21a:
The Rabbis taught, "When the Torah forbade shaving the beard… it meant with a razor." Legally, as long as scissors are used, even razor-like ones, it is permissible. Still, to refrain from doing so, and thereby to avoid arousign suspicions of wrongdoing, is a pious act, and such is the worthy course of action.
Responsa, Hattam Sofer, Orah Hayyim, 149
Regarding opposition to shaving, I do not understand what all the uproar is about. Let us consider for a moment. Shaving cannot be called a non-jewish practice… for this point appears neither in the Talmud or the Poskim. In fact, there is not historical evidence that in ancient times, Jew and non-Jew were distinguished by whether they shaved, for all the nations used to grow beards.
As for the Cabalists who said that one should not “lay a hand” on ones beard at all, I am no expert on Cabalistic literature, but they and their legions throughout Italy seem to have dispensed with this stricture entirely. All the Cabalists there are clean-shaven, and they rely for precedent upon the Great Tree, Father of the Cabalists, Rabbi Menachem Azariah, who was clean-shaven as well.
Our ancestors were compelled during the persecutions of 1096 to conduct themselves the same way. The rabbis allowed Jews taking long trips to alter their dress and to shave off their beards so that their enemies would not recognize them as Jewish. By then, non-Jews were already shaving off their beards, and these Jews would be greatly ridiculed when returning home. The custom therefore spread of not growing beards at all… While shaving originally violated the prohibition of non-Jewish practices [1], once it became customary among Jews, it no longer involved the least hint of wrongdoing. As for the user of razor-like scissors, that involves an unrealistic fear [2] One who follows the strict view is a saint.
[1] From his precise wording he appears to hold they we many not taking into account Jewish customs with forbidden origins for the purpose of making permissible those acts forbidden as non-jewish practices. … It should be noted that in the transcription of his responsum in Darkei Teshuva 181:17, a significant error appear. Instead of Ilui (“While”), we find Ulai (“Perhaps”). This is enough of an error to make Hattam Sofers point unclear. Generally one should not rely upon abridged quotations, but should examine the original.
[2] That one of the blades will press against the skin by itself, making it like a razor. Some, however to regard very sharp scissors with suspicion. See Responsa Terumat ha-desheh 295; Darkei Moshe, Yoreh Deah 181:5 Rema ad loc 181:10
My Commentary:
The above response of the Chatam Sofer is very surprising to me. If there is anyone I would have imagined who would have been “pro-beard” it would have been the father of the mantra “Chadash osur min hatorah”. Not quite sure what to make of it quite frankly.
Also interesting is his comment (perhaps) that even if something was originally a sin (ie the jews first removing their beards, violating chukkas-hagoyim) once enough people start doing it and it becomes a “minhag” so to speak, the next generation of people who follow it are not committing any sin at all.
Similiar to this point see this drasha by Rav Kook on Sukkot http://www.ravkooktorah.org/SUKKOT59.htm “The Boethusians and the Willows”
This particular responsa of the Chatam Sofer was also subject to controversy over its claim that Rabbi Menachem Azariah was clean shaven. See the article "Jews. Beards and Portraits " on the Seforim blog for further insight into this issue.