The reason why this is important is thus:
Before Reb Chaim from Brisk people were worried about "How?" After Reb Chaim people became worried about "Why?"[Why does the gemara say what it says and on what kind reasoning do the rambam and raavad disagree?]
Now today lots of people in Israel go into "yesodot" (foundational reasons) for the arguments in the Talmud or between the rishonim in ways that are similar to Reb Chaim, but without rigorous logic.
And while I can see why people do not think this is important, because after all we have the books of Rav Shach and the disciples of Chaim from Brisk. We have the recently published books of Reb Moshe the Dibrot Moshe and Reb Aaron Kotler. But Reb Aaron was not doing what Brisk is doing. Nor is Reb Moshe. They are not dealing with "Why?"
For the general public let me try to make it clear what I am saying here.
When we look at the Rambam we generally see the first problem is to find from where he brings his laws. That can help to understand what he is saying. Without that his laws are often understood in ways opposite to what they mean in the Gemara itself as has been noted by the Beit Yoseph.
So now we know from where the law comes and we have some idea of why he might decide the law in that way. Though there could be dozens of ways. The first person to bring some logical rigor to the study of the Rambam was the mishna lamelch. And later the Or Sameach. But Reb Chaim Soloveitchik's Chidushei HaRambam is his Pieta, his 9th symphony. it is the first time the Jewish people were able to see the logical rigor inside Maimonides instead of just believing it is there. and that process was left incomplete so Shimon Shkop and Baruch Ber and Rav Eliezer Menachem Shach continued this process. It is this reason that Reb Shmuel Berenbaum is much more important to the Jewish people than is known. because he was not just a continuation of this brisk approach but also was very exacting in its application.