Definition of Cooking as Healing Gemara Shabbat to A.B.
In the Gemara, it is stated, according to a large portion of the Rishonim, the Ramban Ritva, that cooking is obligatory because it relaxes the matter.
And I don’t understand why the definition goes through the definition of healing and therefore the recognition of the thing by the heat of the fire.
Why did the halachic commentary grasp this point at the beginning of the discourse? He wrote that everything is subject to change, and this is how he also explained the Maimonides, who simply does not define it this way.
Do you have any understanding of this? I would be grateful.
It is difficult to give criteria that would determine which characteristics are essential in any craft, and in general what is essential in any concept. This is how the sages understood it.
We will only note that there is a connection between the discovery of fire, which made it possible to soften food, and human evolution, which reduced the jaws and enlarged the brain. If we compare humans to chimpanzees and gorillas, the size and strength of human jaws is much smaller. A chimpanzee's jaw can break a human arm. A human jaw cannot. The reason for this is the use of fire, which, through cooking, softens the food and thus allows it to be eaten. Fire, therefore, is part of human material existence, and the cooking process does indeed serve to soften the eaters.
I agree that in general it is difficult to understand as you explained in the lessons on Platonism. But usually there are explanations at least in intuition what the explanation is for this. It was always possible otherwise, and these are basic assumptions, but of course that is how the mind perceives. And they distinguished between the main thing and treating according to their understanding.
But in this there is room to understand that it is a correction in the very change. And there are things like an egg and baking, such as a cookie, which does not let go, but it changes and prepares for eating.
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