is not an independent category and does not appear as such in the halakhic literature. Rather, it is, as a rule, part of the general concept of custom and practice. Nonetheless, R. Soloveitchik has noted that minhag beit ha-kenesset can, under the proper circumstances, also be rooted in the concept of kedushat (kevod) beit ha-kenesset. See R. Meiselman, ibid. See also R. Zvi Schachter, supra, note 62.
239.See notes 162-163, supra. Apropos, Dov I. Frimer recalls that as National Educational Coordinator for Yavneh, the National Religious Jewish Students Association, he approached the Rav regarding the idea of reading from the Torah on Shabbat while facing the congregation rather than facing the Holy Ark. R. Soloveitchik responded that indeed, such a practice is mentioned by R. Joseph Caro in his Kesef Mishne, Hilkhot Tefilla 11:3. Nonetheless, inasmuch as the accepted custom is to read the Torah facing the Ark—as noted by R. Caro himself—one should not act otherwise. See also Nefesh haRav, p. 131, no. 3.
240.The Rav had expressed the concerns outlined in this paragraph to R. Yehuda Kelemer and R. Binyomin Walfish. The term “brinkmanship,” however, was utilized by the Rav in his conversations with R. Kelemer.
241.See Shulhan Arukh, O.H. sec. 17, no. 2.
241*. As the Rav himself stated in a 1955 lecture to the Yeshiva University Rabbinic Alumni, cited by R. Aaron Rakeffet-Rothkoff, The Rav: The World of Rabbi Joseph B. Soloveitchik (New York: Ktav Publishing House, 1999), II, pp. 174: “Every religious experience must be based on halakhah. The religious emotion must originate from the fusion of the intellect and the halakhah.” See also: the Rav’s discussion on “Religious Subjectivism” cited in the sources at the end of note 225, supra; Samuel A. Safran, “R. Joseph B. Soloveitchik: Man of Halacha, Man of Faith,” B.D.D., 9 (Summer 1999), English section, pp. 99-115, notes 13 and 19; and the related comments of Jonathan Rosenblum, “Sincerity is Not the Issue,” The Jerusalem Post, Friday July 7, 2000, p. 19.
242.This formulation is that of Dr. Atarah Twersky. See also R. Aharon Lichtenstein, “The Rav at Jubilee: An Appreciation,” Tradition 30:4 (Summer 1996), p. 45, at p. 54, who writes: “He [i.e., R. Soloveitchik] was like the Rambam, persistently perturbed by religious vulgarization, practical or conceptual, and by shallow ritualization.” See as well the relevant remarks of R. Joseph B. Soloveitchik himself in his essays, “Ma Dodekh miDod,” in Divrei Hagut veHa’arakha (Jerusalem: Department for Torah Education and Culture in the Diaspora of the World Zionist Organization, 1981), p. 57, at p. 93;