Returning to the Brisker Rav's chiddush that Adam did nothing wrong in covering himself once he became aware of his nakedness, but was responsible for creating the circumstance that led to that behavior, we find this idea reflected in two chiddushim of the Ba'al haMaor. 1) The gemara in Shabbos (19a) tells us that it is prohibited to embark on a sea journey within three days before Shabbos. The Ba’al haMaor writes that the reason for the prohibition is that the dangers of the voyage may lead to an emergency with recourse other than to violate shabbos. Once in a situation of life or death one is halachically justified in being mechalel Shabbos, but one must avoid creating such a circumstance where it could be avoided. 2) The Ba’al HaMaor writes that if the warm water needed to wash a baby post-milah spills on Shabbos before the bris is done, the bris is postponed. The Ramban disagrees, arguing that the Torah permits the act of bris milah on Shabbos, and once done, the child has a status of choleh which permits heating the water. The Ba’al HaMaor might hold here too that since the water can be prepared beforehand, one cannot knowingly create a situation that requires more chilul Shabbos than is necessary. These halachos have very real practical ramifications. What if one can choose to schedule elective surgery or a hospital stay so that it does not fall over Shabbos, thereby avoiding relying on heteirim of chilul Shabbos for a choleh? Can one volunteer for the Army without being drafted when one knows that such service will call for numerous kulos (this was asked to R' Soloveitchik)? I recently read on someone's blog (sorry, I forgot where) that various people were stuck driving late Friday in a snowstorm and were calling poskim for advice on what to do. One posek gave the instructions he felt appropriate, but noted that the people involved need to do a 'din v'cheshbon' on having gotten themselves into this situation. This is exactly the 'din v'cheshbon' the Brisker Rav referred to - 'din' to analyze the halachos that govern the situation, but 'cheshbon' on whether one bears culpability for creating that b'dieved circumstance to begin with.
(In actuality, the Ba’al haMaor’s position seems self contradictory, as the gemara in Shabbos 19 allows embarking on a boat trip for the purpose of a mitzvah despite the fact that it might lead to violating shabbos b’ones. If so, why for the sake of the mitzvah of milah should we not allow creating a situation that would warrant violating shabbos? See Perach Mateh Ahron (R’ Ahron Soloveitchik), Sefer Mada, p226.)