Shai Akiva Wozner: "Faithfulness to Halakhah: What is it?" in Amichai Berholz, ed. "The Quest for Halakha: Interdisciplinary Perspectives on Jewish Law" 2003
Earlier version of article by Wozner available in Akdamot vol 11
Haym Soloveitchik, "Afterward" to Rupture and Reconstruction: The Transformation of Contemporary Orthodoxy p. 50
Bound by ideology and animated by conviction - rather than linked and activated by unthinking habit - the enclave is far more consistent than the mimetic society, but for the same reason, also more brittle. It is more consistent because each part, each practice, is consciously related to the other, as parts of a larger whole to which one has given one's allegiance and to whose realization one has pledged oneself. The laxness that seeps so naturally into habit fulfilling part of a regimen while neglecting another, or the mysterious selectivity that a society casually exercises in the choice of which of its cherished norms it will observe and which it will let fall into desuetude, is far less frequent and often conceivable in the ideologically based enclave. Imprecision, casualness inconsistency are all anathema. Of course they occur in the enclave, its members are only human, but they are far fewer than in a mimetic society that is 'moving easy in harness.'
A mimetic society is elastic; the enclave is brittle and subject to the shock of sudden collapse. In a mimetic soceity, parts of the mimetic conduct may disappear over time, but since the habits of conduct which compose it are scarcely recognized as a system, the collapse does not readily spread to the whole.
Two metaphors for being faithful to Halakhah? What are implications of each metaphor? What are advantages and disadvantages? How
I. Halakhah as the commands of a king.
II. Halakhah as the advice of a doctor.
Consider an actor who auditions for a role portraying a smoker. For the sake of this role he will smoke one cigarette at each performance, four nights per week, for the duration of the show. His doctor would say, "from the perspective of medical science I cannot endorse your smoking even one cigarette each night since it causes a discrete harm." But, the doctor understands that her patient may still take the role. Because the actor needs to pay the rent, needs to express himself creatively, needs to contribute to humanity through his art, he will do something that causes a discrete harm to himself from the perspective of medical science. But he makes that choice while respecting medicine as a form of knowledge. And the doctor knows that her patient has other priorities besides maximizing compliance with medical advice. The doctor does not feel disrespected by her patient because she never had an expectation that medical science contained every relevant factor needed for making life decisions.
"...how much good advice can be found in every word of Torah and they are all truth and a pathway of truth..."
אדם הראשון למה הוא דומה, לחולה שנכנס אלו הרופא ואומר לו דבר פלוני אכול ודבר פלוני אל תאכל, וכיון שעבר על דבריו גרם מיתה לעצמו, נכנסו קרוביו אצלו, אמרו לו לא תאמר כי הרופא עשה לך רעה, ולא עבר עליך מדת הדין, חס ושלום אתה הוא שגרמת מיתה לעצמך, כך נכנסו הדורות אצל אדם הראשון אמרו לו תאמר שהקב"ה עובר עלי מידת הדין. אמר להם חס ושלום אני הוא שגרמתי מיתה לעצמי, שנאמר כי ביום אכלך ממנו מות תמות (בראשית ב יז).
To what can primordial man be compared? To a sick person who went in to see a doctor who told him, "eat such and such and avoid eating such and such." If the patient then ignored the advice of the doctor he causes his own death. His relatives will come and say, "don't say that the doctor did anything wrong to you or passed a judgement against you. you are the one who caused your own death." So too all the generations pass before primordial man and say to him, "say that the Holy Blessed One caused your death." And he says to them, "God forbid. I caused my own death as it says, 'for on the day that you eat from it you shall surely die.'"
ומצד האהבה יוכל להכניס עצמו לענין כזה על דבר עבירה לשמה דיעל, ולא מצינו בפירוש בתורה שדבר זה מותר רק מהתם הוא דילפינן והיא מרוב חשקה ואהבתה לצלת ישראל ולבער צורר ואויב ד' כמוהו מהעולם לא הביטה על העבירה ועל הזוהמא שהטיל כמו שאמרו (בנזיר כ"ג ב) שדבר זה רעה הוא אצלה, מכל מקום הפקירה גם עשה בשביל דבר זה שחשבה אפי' אין שום היתר לדבר זה והיא תענש על זה מכל מקום וטב תאבד היא ויאבד צורר ד' מהעולם, וע"ד זה עשהת אסתר במה שאמרה וכאשר אבדתי אבדתי היינו גם על אבידת הנפש חס ושלום על ידי מה שעשתה עבירה ברצון להצלת ישראל,
And from the side of love someone can enter himself into the matter of "aveirah lishmah" of Yael. And we do not find anywhere in the Torah that it is permissible just from there we learn that she, from her great desire and love to save Israel and to destroy the tormentor and enemy of God from the world did not look at the sin nor on the filth that he imposed as they say that this matter was bad for her but nonetheless she surrendered herself and thought that even if there is no permission possible for this thing and she would be punished for it, nonetheless it was better for her to be lost and to destroy the tormentor of God from the world. And this is what Esther intended when she said "and if I perish, I perish." That is to say also for the loss of her soul, God forbid, through doing a forbidden action of her own free will for the rescue of Israel.

שיורי רבי שמעון שקאפ: בבא קמא
והנה לפי מה שכתב בס׳ יראים, הובא במג׳׳א סי׳ תרמט, דאף למ׳׳ד גזל עכו׳׳ם מותרת מ׳׳מ אינו יוצא באתרוג של עכו׳׳ם שגזל דלא מיקרי לכם דהתורה לא עשתה ממונם כהפקר שיוכל כל אדם לזכות בהן בלא הקנאת הנכרי, אלא דמה שיש לישראל איסור גזל, התורה התירה בנכרי אבל לא יוכל לזכות בהן שיהיה שלו בע׳׳כ של הנכרי.
Lectures of Rabbi Shimon Shkop on Bava Kama
And according to what is written in Sefer Yera'im as quoted in Magen Avraham #649, that even to one who says that it is permissible to steal from gentiles, nonetheless one cannot fulfill the mitzvah of lulav and etrog with an etrog stolen from a gentile for it is not "yours" for the Torah did not make their property ownerless that anyone can come and take possession of it without the gentile relinquishing ownership. Rather, what ever prohibition would pertain to the Jew from stealing is permitted by the Torah in the case of a gentile but it is still not possible to gain ownership of it against the will of the gentile.