Reviewed by Rabbi Yair Hoffman for the Five Towns Jewish Times
It is a sefer that was just released and is now entirely sold out.
It was written by HaGaon HaRav Shlomo Feivel Schustal, formerly of Yeshiva Torah Temimah and now the Rosh Yeshiva of Yeshiva Gedola Tiferes Yerachmiel in Lakewood, New Jersey. Rav Shlomo Feivel is the brother of Reb Dovid Schustal, one of the Roshei Yeshiva of BMG (Reb Dovid is one year older).
The Sefer is entitled, “Rishpei Aish” – the name taken from Shir HaShirim which translates as “Coals of Fire.” The sefer is aptly named, as the 56 chiddush-filled simanim embody the fire of Torah. In this remarkable work, Rav Schustal provides innovative answers to classical questions raised by the Rishonim and Acharonim. It is the culmination of many years of in-depth shiurim, both in Yeshiva Torah Temimah and in his own Yeshiva in Lakewood.
The Sefer primarily deals with sugyas pertaining to all of the Yomim Tovim and the yearly cycle.
For Pesach, for example, we have the following:
- Siman 14 deals with the Mitzvah of Tashbisu;
- Siman 15 what may be used for Maror;
- Siman 16 – Not having hesech daas;
- 17 the prohibition of eating Matzah on Erev Pesach.
ANSWERING THE MISHNA LAMELECH
In Siman 14, Rav Schustal presents an answer the question of the Mishna LaMelech on the Rambam Hilchos Chometz UMatzah. The Rambam rules that if the person performed a maaseh with the prohibition of bal year’eh he would receive malkos. The Mishna LaMelech asks how that could be, since Bal yera’eh is considered a lav connected to the positive commandment of Tashbisu.
Rav Schustal answers that the positive commandment of Tashbisu, according to the Rambam, is a different type of category altogether. It is, in the view of Abayeh, a positive Mitzvah designed to prevent a person from violating the future prohibition from point X onward. This would, therefore, not be considered a classical Lav HaNitak L’assei. The Rambam holds like Abaye in this matter, notwithstanding the Tannaitic view otherwise in the Braisah. Rav Schustal explains that a contradicting Braisah must hold of Abaye’s principle. With this innovation, Rav Schustal answers a question of Rabbi Akiva Eiger zt”l (OC 445:1) and the Avnei Miluim (Teshuvah 19) on the Tur.
The piece is sheer brilliance.
In Siman 17, Rav Schustal presents an answer to the Meshech Chochma’s question about how the Lechem haPanim could be eaten on Erev Pesach when it falls on Shabbos, since the Lechem haPanim was considered Matzah. This question, of course, is based on the Yerushalmi in Psachim (10:1) that one who eats Matzah on Erev Pesach is compared to one who oversteps boundaries during engagement. That Yerushalmi is cited l’halacha in Shulchan Aruch (OC 441:2.)
Rav Schustal then discusses a debate as to when the prohibition of eating matzah starts. The Baal HaMaor holds that one may not eat Matzah at the time of the prohibition of six hours of the day. The Ramban holds that it begins with the obligation of the search for Chometz – hence it is prohibited all day. Rav Schustal then brings different reasons as to the prohibition and fits them into the analogy of the Yerushalmi. The BaHag’s reason for the prohibition is so that so that the Mitzvah of eating Matzah will be beloved to him that night. The Rambam’s reason is to differentiate between the different types of eating. According to the Rambam’s reason – an exception would apply to the lechem hapanim.
It is no wonder that this Sefer has sold out in its first printing.
The reviewer can be reached at firstname.lastname@example.org