Seemingly the simplicity of the judges that is impossible. The Rauni Hall in Or Lezion allowed. Sources: Begum and Shu'a I. that it is possible to mix with salted fish even though they were eaten as they were alive, and the Mishnab Dahua believed that since they were eaten as they were alive, there is no significance in them to cooking them with salted water, and we were...!trpsttrp-gettext data-trpgettextoriginal=9739!trpenRead more!trpst/trp-gettext!trpen
Seemingly the simplicity of the judges that is impossible.
The Rauni Hall in Or Lezion allowed.
Sources: Begum and Shu'a I. that it is possible to mix with salted fish even though they are eaten as they are alive, and the Mishnab has believed that since they are eaten as they are alive, there is no significance in cooking them. And apparently something that has no meaning for cooking is the opinion of the Mishnav that it is not considered cooked and it is a very understandable opinion, and for the PZ it will not be possible to mix a dish with pasteurized cheese because apparently pasteurization has no meaning in the taste and shape of the cheese and the reality is that this is the case.
And it should be noted that there is a distinction between vegetables that are praised by cooking and vegetables that are depreciated by cooking, and that there is an idea that cooking is not beneficial to the vegetable, and it is there that the cooking made a change in the vegetable, and there is also a side of superiority to the one who cooked it and waves of ignorance. Who wishes in this way (and there are many people who use cooking so it is not appropriate to say that his opinion is idle), but here we do not make any change by cooking from Man Lima to Len that this cheese has a virtue in what it is cooked.
And Yaoi' in Barash Yosef in Bizza 16 AA who was content with the matter of fruits that are better when they are alive than cooked, and in Bishol, is it considered a stew, and there is the doubt because Daikha dedifa liya in boiled, and the evidence that Bishol and sometimes they are cooked, but something that cooking does not detract from it, does not add to it, and does not change it Nothing, he apparently wasn't satisfied with that at all.
And what was brought up in the name of the Maharashem (Deat Torah 31366) to permit cooked cheese, it is possible that the term for a hard cheese such as yellow cheese as well as our salty cheese is certainly changed by cooking.
However, the Raoni Shavuot Or Lezion HC 1752 Tshuva 2 also allowed to use pasteurized cheese in our time.
And Yaoi' in the Rashba's Shu'at 24 C. R.N. not cooked, what is the rule, and since nothing can be proven from there, Dehri did not mention at all that with regard to cooked cheese it is permissible, and rather that only by salting he had a side to allow because the salting changes the taste of the cheese and its shape after cooking, and if we are correct in his words that cheese It is allowed to garnish a dish when it is cooked, but hard cheese must still be interpreted as above, and in any case, his words are no evidence for our case.
However, the Maharashem also called Meiri to heal the cheese that was cooked and his words 36 have no rai' for our case as we will explain.
And let's see more like the answer of the Rashiba itself. It is possible to bring evidence to our words from what is explained there in the Rashiba that salt is not a dish, and it is proven from his words, that is, that it is cooked is not a stew, after all he did not mention in his words that it is because the salt is void, in the world the salt is not void just as the egg is not void for the fish as explained there according to the mishna and the gm, but it should be said that it is because of the taste as above since there is no significant and substantial change by cooking salt, the is not a stew.