Why are we particular not to cut the beard?
The Torah warns against “destroying” (hashchasa) and “shaving” (giluach) a man’s beard. Chazal teach that one is only liable for malkus if one uses a razor (ta’ar), which fulfills both criteria of “destroying” and “shaving.” For tweezers aren’t commonly used for “shaving,” and scissors don’t “destroy” the hairs.
The views on the shortness of the hair qualifying as “destruction” range from being too short to be nicked by a nail to being too short to bend over to its root.
The Beis Yosef, based on his understanding of the Rambam, rules that cutting the beard with scissors isn’t only exempt from punishment, but is permitted, even relatively close to the skin, “similar to a razor” (k’ein ta’ar).
However, the Chinuch and others, including the Tzemach Tzedek, understand the Rambam to hold that although one is exempt from malkus, it is still forbidden (either mide’oraisa or miderabanan).
Moreover, many poskim understand that the “destruction” of a razor is determined by the result, and one would be liable for malkus with whatever shaving instrument produces a smooth surface on the skin. According to this view, electric shavers which achieve a clean cut would incur the same chiyuv as with an actual razor.
In addition to the prohibition of destroying the beard, several poskim, including the Tzemach Tzedek, hold that a man who removes his facial hair transgresses the Torah prohibition of lo yilbash, beautifying himself like a woman (as found regarding removing body hair).
Many sources apply this prohibition to removing the beard hair in any way, and poskim note that it would apply even amongst a society where men commonly shave.
The Rebbeim held that it is halachically forbidden to trim the beard even slightly, and those who belong to their community are halachically bound by their psak. Those from other communities must be guided to follow the criteria of a legitimate lenient view.
The Zohar strongly condemns removing the beard, teaching that the “thirteen locks” of the beard correspond to Hashem’s Yud Gimmel Midos Harachamim, and act as channels for Hashem’s blessings.
