Salting the sacrificial meat

In Rambam's Shabbos 11:5, he ruled that there is no processing (and salting) of the food. In the Mishnah Lemelech, he cited a baraita in Menachot that brings a sermon to permit salting the meat of sacrifices, and if there is no processing of the meat, what is the need for the sermon? There he cited from the Shimak the excuse that this prepares the sacrifice and therefore involves processing, and it seems that his intention is that salting meat is not processing because nothing new is created by it (only a flavor is added), and salting the sacrifice renews the kosherness of the sacrifice for the altar.
The Mahrash (in Arzan) made this excuse difficult because Rambam ruled that the sacrifice is kosher retrospectively even without salting.
According to your important and well-known article on the diseases, as well as according to the example you often use of the diseases of the sukkah as part of its haftza (the opinion of the Qosh), I have come to the conclusion that even fulfilling the obligation of salting in itself corrects and renews the haftza, because there is a metaphysical difference between a salted sacrifice and an unsalted sacrifice.
Does the rabbi agree?
[Another point I would like to know: In your words about these halakhic entities, are you describing the Sages' perception or also your own? Do you also assume that the halakhic entities are metaphysical entities?]