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A great deal if not most gasoline in America may contain ethanol. Ethanol may be sourced from corn, wheat, and other potentially problematic sources. What's more, its combustion in the engine might potentially be characterized as a form of cooking.

Please provide sources which answer the question of whether we can derive benefit from the gas in our cars (i.e. by driving) during Chol HaMoed Pesach.

marked as duplicate by Gershon Gold halacha Apr 21 '16 at 18:27

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    Do you consider it edible? – sabbahillel Apr 21 '16 at 9:31
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No because it unfit for canine consumption

pesachim 15b

Shall we say that this supports him: If a loaf goes mouldy and is unfit for human consumption, yet a dog can eat it, it can be defiled with the uncleanness of eatables, if the size of an egg

45b

With whom agrees the following which we learned: A general principle was stated in respect to the laws of [ritual] cleanness: Whatever is set aside for human consumption is unclean, until it becomes unfit for a dog to eat? (‏ כְּלָל אָמְרוּ בַטָּהֳרוֹת, כֹּל הַמְיֻחָד לְאֹכֶל אָדָם, טָמֵא, עַד שֶׁיִּפָּסֵל מֵאֹכֶל הַכֶּלֶב ‏) With whom [does this agree]? It is not in accordance with R`Nathan {i.e. more stringent than Rabbi Nathan, so everybody agrees that Chamets unfit for a dog to eat is not Chamets}.

Rambam, Zemanim, Chamets Umatsa, 4, 11

Halacha 11 ‏ הפת עצמה שעפשה ונפסלה מלאכול הכלב ומלוגמא שנסרחה אינו צריך לבער. בגד

השגות הראבד הפת עצמה וכו' . כתב הראב"ד ז"ל בירושלמי מפרש בשנסרחה ולבסוף נתחמצה עכ"ל: בגדים שכבסו וכו'. כתב הראב"ד ז"ל אין זה טעם אלא שכבר נפסל מן אכילת הכלב ועל כל זה שהוא כמו שייחדוהו לישיבה וטח פניו בטיט עכ"ל: ‏ Bread itself which has become moldy and is no longer fit for consumption by a dog, or a compress that has become spoiled, need not be destroyed. {The Raavad reported, on behalf of Talmud Yerushalmi (Pesachim chapter 2, halacha 6), that if the chimuts has happened during the week of Pessach and the deterioration has happened after the chimuts (2 conditions) (may be too if the deterioration only happned during the week), the ban remain and we need to burn the chamets. But S.A. follows the Rambam and do not mention this rule, so he does not agree} (I am grateful to @newcommer that teaching me the relevance of the advice of the Raavad) ‏

Raavad chapter 1, halacha 2

כתב הראב"ד ז"ל דוקא לשיעוריהן אבל לענין ביעור ולענין אכילה יש הפרש ביניהם שהחמץ אם נפסל מאכילת הכלב אין זקוק לבער והשאור אף על פי שהוא נפסל חייב לבער לפי שהוא ראוי לשחקו ולחמץ בו כמה עיסות אלא א"כ יחדו לישיבה וטח פניו בטיט. ומה ששנו בתוספתא הפת שעיפשה חייב לבער מפני שהוא ראוי לשחקה וכו' בפת של שאור קאמר דאי בחמץ לא היה צריך לזה הטעם עכ"ל: ‏
The Raavad rules that if the Chamets is even usable as leaven, despite his deterioration, it remains banned as "Seor" and might to be burned. But S.A. follows the Rambam and do not mention this rule, so he does not agree {despite that in Gemara Beitsa 7b, Rabi Zeira rules that Seor is prohibited even when unfit to eat, maybe that he means human consumption}).

See S.A. O.C. 442, 2 and 442, 9


Important. If the Chamets is good in Pessach and transformed in Pessach t gas, there is an absolute benefit prohibiton as there is for Chamets ashes, following the Gemara Temura 34a:

the ashes of things which are buried are forbidden [to be used],"

And we rule as Chachamim that Chamets Bepessach is not to be burnt (contrarily to Rabbi Yehuda), so its ash is forbidden. (See Maggid Mishne Chamets Umatsa 3, 11 "ועוד שאין חמץ בפסח מן הנשרפין שאפרן מותר")

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    I am not in the inyan but I do seem to remember some machlokes rambam and raavad about it. – newcomer Apr 21 '16 at 6:02
  • @newcomer hilchot CHamets umatsa perek 2 halacha 10. I need to learn. Thank you! – kouty Apr 21 '16 at 7:22
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    Can you substantiate your claim that it's unfit for canine consumption? – msh210 Apr 21 '16 at 8:58
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    @msh210 gas for canine consumption? – kouty Apr 21 '16 at 9:26
  • If it is edible to humans will it if not edible to dogs change something? – hazoriz Apr 21 '16 at 12:41

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