There are those who argue that only the Gedolim of Eretz Yisroel prohibit shaving machines, but not the Gedolim of America.
1) This assertion is disputed and refuted by what was written by a Gadol Hador in America, the contemporary of Rav Moshe Feinstein zt’l, namely, Rav Yaakov Kamenetzky zt’l (who was certainly familiar with Rav Moshe Feinstein’s position regarding shaving with electric shavers). In his sefer Emes l’Yaakov on Shulchan Aruch (Y.D. 181), Rav Yaakov Kamenetzky zt’l wrote (to his grandson) that there is no mesorah from the Rabbonim in America that can be relied upon to permit the use of electric shavers. To quote Rav Yaakov Kamenetzky zt’l:
“Regarding [the prohibition of using] machines to shave [the beard], this is not just a chumra [halachic strictness] but a substantive [halachic] issue…. In fact, I do not know whether the great Torah authorities (Gedolim) of America [ever] explicitly permitted them; it is possible that they kept silent because no one asked them [their opinion], and they avoided the issue, knowing that their words would not be heeded…. It is difficult to rely upon [any] tradition (mesorah) [to be lenient].”
As is well known, Rav Moshe Feinstein zt’l greatly respected the halachic decisions of Rav Yaakov Kamenetzky zt’l.
Furthermore, in a letter dated 6 Shevat 5774, Rav Yaakov’s recently deceased son, Rav Noson Kamenetzky, wrote to Rav Hillel Dovid Litwack of Flatbush (author of many sefarim): “I hereby attest that my father [Rav Yaakov Kamenetzky] never, ever permitted shaving machines.”
2) Furthermore, regarding the aforementioned American mesorah, the other Gadol in America (of similar stature to Rav Moshe Feinstein zt’l and Rav Yaakov Kamenetzky zt’l) was Rav Aharon Kotler zt’l. According to the testimony of Rav Aharon Kotler’s zt’l major talmidim (such as Rav Moshe Heinemann, Rav Eliya Ber Wachtfogel, Rav Yechiel Perr, and others in letters published in the sefer Hadras Ponim Zokon Section 2, ch. 1), Rav Aharon Kotler ruled that electric shavers are absolutely prohibited. In fact, Rav Aharon Kotler zt’l told Rav Menachem Perr zt’l that he may not give electric shavers to his non-religious congregants to use instead of razors (see the sefer Hadras Ponim Zokon Section 2, ch. 1. This is also related in a letter written by his son, Rav Yechiel Perr shlita, Rosh Yeshiva of Yeshiva Derech Ayson in Far Rockaway, printed in the miluyim to the sefer Hadras Ponim Zokon).
Additionally, Rav Aharon Kotler’s zt’l grandson, Rav Malkiel Kotler shlita, along with the other Roshei Yeshiva of Lakewood, wrote a public letter (which was posted on the Beth Medrash Gavoha bulletin board) attesting that Rav Aharon Kotler zt’l considered electric shavers to be prohibited.
[For additional documentation regarding Rav Aharon Kotler’s zt’l position regarding shaving, see other examples where Rav Aharon Kotler zt’l disputed Halachic positions of the Igros Moshe in footnote # 1 in the following link: sorry, no links
3) The “first American Gadol,” Rav Gedaliah Schorr zt’l, Rosh Yeshiva of Torah Vodaas [this expression calling Rav Schorr the “first American Gadol” was coined by Rav Aharon Kotler zt’l], prohibited shaving machines (although he was certainly aware of the Igros Moshe’s opinion regarding this issue).
In his haskamah to the sefer Hadras Ponim Zokon, Rav Gedaliah Schorr called the sefer a “chibur nifla” and “sefer yakar.” He continued to write that the Gedolim of both previous generations and our generation were concerned that the use of shaving machines involves a Torah prohibition, and that all b’nei Torah should learn the sefer so they will avoid a severe Torah prohibition.
4) Another American Gadol, Rav Yitzchok Hutner zt’l (Rosh Yeshiva of Yeshiva Chaim Berlin), attested that Rav Chaim Ozer Grodzinski zt’l (Rov of Vilna, author of Achiezer and Posek Hador of his generation) considered the shaving machines of his time to constitute a “sofek issur d’oraysa” [when there is a doubt about a fact where a Torah prohibition applies, halacha requires that the strict position regarding the rule be taken] (quoted in Sefer Hadras Ponim Zokon, miluyim to Section 2 ch. 1, p. 715; see there for corroborating testimony from Rav Chaim Ozer’s personal barber), as discussed above in chapter 3 of this work.
Similarly, Rav Avrohom Asher Zimmerman zt’l (who served as a Rov in Borough Park and was a prominent Posek in the Yeshiva world) testified in a letter (published in Hadras Ponim Zokon, third ed., miluyim to Section 2 ch. 1, p. 717) that when he was in Vilna in 1935-1936, he showed a Schick Shaver to Rav Chaim Ozer on behalf of Yeshiva Torah Vodaas, and Rav Chaim Ozer would not permit it.
Regarding rumors that Rav Chaim Ozer zt’l permitted the use of shavers, see Halichos Shlomo (tefilah, 2:7, note 24) where Rav Shlomo Zalman Auerbach zt’l ruled that one cannot rely on that rumor, as well as on any heter granted by any Rov for any shaving machine of past generations, since those machines did not cut the facial hair as close to the skin and did not produce as clean of a shave as contemporary shavers do (as already discussed above, chapter 4).
See further in Halichos Shlomo (ibid.) where a letter from Rav Shlomo Zalman Auerbach zt’l to the author of the sefer Hadras Ponim Zokon is quoted, stating: “In my humble opinion, by publishing this sefer you are accomplishing something positive and beneficial. Perhaps through this sefer the issues will be elucidated and clarified, thereby saving the Jewish public from a severe transgression.”
5) See the sefer Edus l’Yisroel p. 145, where Rav Yosef Eliyahu Henkin zt’l (referred to by Rav Elyashiv zt’l as the “Mara d’Asra of America” — see Yeshurun vol. 20, pp. 153f) wrote that although many people rely on halachic leniencies (heterim) to shave, there are great Rishonim and Acharonim who vehemently disagreed and prohibited removing the beard (even) with scissors or depilatory cream (sam). “
Rav Henkin then adds that even if a leniency can be found for removing the beard on halachic grounds, to do so violates the Will of Hashem, who ordained the mitzvah of growing the beard to distinguish Jews from non-Jews. Using any means to shave the beard gives one the appearance of a non-Jew and defeats the Torah’s reason for this mitzvah. Although the reasons for mitzvos are not halachically obligating, Rav Henkin continues, it is not the ratzon hatorah (the will of Hashem in His Torah) to contravene the Divine reason for mitzvos. “) אין זה רצון התורה אם הוא עובר על הטעם(”
Hence, Rav Henkin states, any leniencies regarding shaving are meant only for extraordinarily harsh circumstances (shaas hadchack) and are not for everyone to rely upon under normal circumstances. ” והדין שהוא בניגוד להטעם ” הוא רק פתח הצלה בשעת הדחק [This is especially so nowadays, when it is illegal to discriminate in the workplace against a Jew who grows a beard.]
Rav Henkin concludes that for b’nei Torah, and especially for Rabbonim, any heterim to shave with a scissors-like device or to remove the beard with a depilitory cream are certainly not adequate. “) לבני התורה ובפרט לרבנים אין היתר זה מספיק(”
Rav Henkin goes on to provide additional halachic reasons why the beard should not be removed with shaving machines or depilatory cream: Additionally, the peyos and beard serve as a shield to protect us from associating with evil company, because “the cursed does not cleave to the blessed” — namely, to someone with the appearance of a Jew. Chazal have already stated, “Create a fence to safeguard the Torah.” Furthermore, many unlawful people shave with razors and say they used powder. Many simple people don’t understand the difference between them, and once permission has been granted to shave with powder, they do not differentiate [and shave with razors].