In recent years there has emerged a dispute whether Hamotzi or Mezonot should be recited on one slice of pizza. We will present the background to this issue in the Gemara, Rishonim and Acharonim. In honor of Tu B’Shevat we will explain the two sides of the contemporary debate on this issue.
Gemara and Rishonim
The Gemara (Brachot 42a) records the rule that one should recite Mezonot on “pat haba’ah b’kisnin” as long as he does not “establish a meal” (kovei’ah seudah) on it. If, however, he does establish a meal on pat haba’ah b’kisnin, then he must recite Hamotzi. The Rishonim debate two major points about this Gemara. First, what exactly is pat haba’ah b’kisnin? Second, how do we determine that one has “established a meal” on pat haba’ah b’kisnin?
We will first examine the issue of when is one considered to have established a meal on pat haba’ah b’kisnin. The Rishonim argue if establishing a meal is determined by every individual according to his particular standard, or by what most people consider constituting a meal. The Rosh (Brachot 6:30) cites the Raavad who believes that each individual determines what is considered to be a meal by his own individual standard. The Rashba (commenting to Brachot 42a), however, disagrees and believes that it is determined by what most people consider a meal. The Rosh agrees with the Rashba. The Shulchan Aruch (Orach Chaim 168:6) rules in accordance with the opinion of the Rashba and the Rosh. Thus, one must recite Hamotzi if he has eaten an amount of pat haba’ah b’kisnin that most people consider a meal, even though by his personal standards he is merely consuming a snack (also see the varying opinions cited in the Mishna Berura 168:24).
It should be noted that the Biur Halacha (168b s.v. Af Al Pi) asserts that the “objective standard” varies from group to group. He specifically mentions a distinction between young and old people. Thus, if an older individual plans to eat an amount of pat haba’ah b’kisnin that most older people consider to constitute a meal, he must recite Hamotzi even though a younger person would view that amount of food as merely a snack. Some suggest that a distinction can be made between men and women regarding this matter, as men generally eat more than women. I have often wondered whether adolescent boys should be considered as a distinct group regarding this matter as well, since they tend to eat more than most other people.
It should be noted that according to many opinions, one need not eat an entire meal of pat haba’ah b’kisnin in order to establish a meal. One must recite Hamotzi when he plans to eat some pat haba’ah b’kisnin along with enough food to establish a meal (Mishna Berura 168:24 and Teshuvot Igrot Moshe O.C. 1:56 and 3:32; see, however, the Aruch Hashulchan Orach Chaim 168:17 who disagrees). Sephardic Jews, however, rule that one must eat the equivalent of four k’beitzim (216 ounces) in order to be kovei’a seudah.
What Is Pat Haba’ah B’Kisnin?
Next we will review the three opinions in the Rishonim regarding the definition of pat haba’ah b’kisnin. Rabbeinu Chananel and the Aruch define it as “bread that is baked with a pocket full of honey, sugar, nuts or spices.” This appears to be similar to what we call pie. The Rambam (Hilchot Brachot 3:9) defines it as “dough that has honey, oil, milk or spices mixed in it.” This appears to be similar to what we call cake. Rama (O.C.168:7) explains that it is called cake only when a considerable amount of spices or honey is added to the dough. Mishna Berura (168:33) explains that it is considered a “considerable amount” only when the spices or honey is a dominant taste. Only then is it defined as cake and not as bread.
The third opinion regarding the definition of pat haba’ah b’kisnin is the view of Rav Hai Gaon, who believes that it is crackers. Interestingly, the Shulchan Aruch (168:7) rules in accordance with all three views.
The Shulchan Aruch (168:17), however, writes that dough baked when filled with meat, fish or cheese requires the bracha of Hamotzi. The Mishna Berura (168:94) explains that Hamotzi is required even if he did not “establish a meal“ on these foods. This is because these are “meal-type foods” and not snacks, in contradistinction to pie, cake and crackers. This rule is not absolute, as the Mishna Berura rules that “franks in a blanket” are snacks and Mezonot is recited on it (unless one establishes a meal on it).
An analysis of the pat haba’ah b’kisnin rule might help us understand this ruling. Rav Yosef Dov Soloveitchik believes that fundamentally the bracha of Hamotzi is not a bracha on bread. Rather, it is a bracha recited upon a meal (seudah). According to this insight, one recites Mezonot on pat haba’ah b’kisnin even if it is formally defined as “bread,” since one is consuming it as a snack and not as a meal. However, if one eats pat haba’ah b’kisnin as part of a meal then it follows that one should recite Hamotzi on the pat haba’ah b’kisnin. Similarly, the bracha of Mezonot is appropriate only for cake or crackers since they are “snack foods” and not for meat or cheese pies since they are “meal foods.”
Contemporary Rabbinical Authorities
The debate whether the bracha for one slice of pizza is Mezonot or Hamotzi hinges on the question if pizza is viewed as “meal food” or “snack food.” Many people recite Mezonot on one slice of pizza based on Rav Moshe Feinstein’s reported ruling that pizza is pat haba’ah b’kisnin. Rav Moshe is reported to have asserted that pizza is a snack-type food and that one does not establish a meal when he eats only one slice of pizza. Other poskim disagree. Rav Mordechai Willig (Am Mordechai page 99) rules that Hamotzi should be recited even on one slice of pizza because most often pizza is consumed in the context of a meal and not as a snack. This argument might hinge on what is meant as a “meal.” Rav Moshe might respond that the halacha refers to a full meal such as dinner and not lunch, which in America is regarded as a light meal (see Rav Forst, “The Laws of Brachos” page 249, footnote 77, who advances a similar argument). Rav Ovadia Yosef (cited in Yalkut Yosef, Kitzur Shulchan Aruch, page 223 in the 5760 edition) rules that one should recite Hamotzi even on one slice of pizza. Rav Zalman Nechemia Goldberg and Rav Hershel Schachter also told this author that Hamotzi is the appropriate bracha even for one slice of pizza. One should consult his rav as to which opinion he should follow.
By Rabbi Haim Jachter
Rabbi Haim Jachter is the spiritual leader of Congregation Shaarei Orah, the Sephardic Congregation of Teaneck. He also serves as a rebbe at Torah Academy of Bergen County and a dayan on the Beth Din of Elizabeth.
