By the way, what I said in my answer to you applies no less to your question itself. As I wrote to you, I did not delete it because I thought that despite the tendentiousness underlying it, it is not necessarily only a question of “ritual”—that is, just an empty expression of anti-Haredi obsession and persecution of Haredim, which is so common אצלך, but perhaps there is also a real question here (though of course it does not concern only the Harediiiiim).

On Rosh Hashanah I visited a synagogue that contained more than ten thousand worshippers, with no partitions or masks at all.
Beyond all the various claims about what is more important than what and what overrides what, it seems to me that there is an important aspect here:

Obeying the law in Haredi society has never been considered a particularly important value, but this time the case is unprecedented.
This is not about violating particulars, but about violation by Haredi society as a whole.

For the first time, thousands of Haredim (mainly Hasidim) gathered knowingly and collectively thumbed their noses at the law. They sat together in a situation where it was clear to them that the law said one thing, and they as a community did not give a damn.
At the end of the holiday they left the synagogues and returned home while lying to the police on the roads, saying they were on their way to a demonstration. This is an official and organized mobilization against the rules of the state.
Without getting into whether this is right or wrong, whether the laws are just or discriminatory, in my opinion this is a severe problem, and both sides should have avoided it.
Even if the Haredim do not care about the state, the state should have cared about its citizens, and not reached a situation in which it legislates a law and the public laughs in its face.
The impression left in the hearts of citizens is a serious problem that the state needs to address.

With that I completely agree. I just do not think this is “for the first time.” They thumb their noses at compulsory education law and at mandatory conscription law. There too there are various evasions, and there too it is done in an institutionalized way. As is known, the state does not pick fights with the Haredim—and in fact hardly with any public that is determined enough.

If there had not been permits for demonstrations, this would not have happened. Not only because the trick would not have worked (they would have found something else or simply ignored the rules). Rather, because of the distrust that these selective permits create.

“Religious feeling that does not cling to the binding rules” — does the Rabbi mean, among other things, a religious feeling that stems from “habit,” expressed for example in praying with a quorum on Rosh Hashanah under coronavirus “incubator” conditions?
This is ostensibly a familiar psychological phenomenon, “compulsiveness”; where does religious feeling find its place within this complex?
As I understand it, the commandments set boundaries for “habits”; when circumstances change, the mode of observance of the commandments should change, and whenever changing circumstances do not change the mode of observance of the commandments, that is evidence that we are dealing with ritual and not religiosity.
I think that once a precise definition is given, it will be easier for those who suffer from this to examine their actions in an objective way.

Despite my affinity for what you say, I disagree with the extreme wording you have given it. Jewish law is not a set of rigid rules, and there is room for personal judgment. Not every such thing is compulsiveness. As I wrote above, if that really were the case, there would be no point in my answering your questions (for they are not questions but the product of anti-Haredi compulsiveness).