4. Common Case Examples:
5. Chocolate covered fruits and nuts?[1]

The general law of Ikar and Tafel: Whenever one eats two foods together then one recites a blessing on the main food [i.e. Ikar] and with it he exempts the secondary food [i. e. the Tafel].[2] This applies even if the foods are not mixed together but are simply being eaten together.[3] If one’s main intent is on both foods, and they were not mixed into each other or cooked together, then one is to say a blessing on both foods even if one is the majority ingredient over the other.[4]

The debate regarding chocolate covered fruits and nuts: The Poskim debate as to what is considered the main food in chocolate covered fruits and nuts, and thereby debate the blessing that should be said over them. Some Poskim[5] rule that the main intent is on the fruit/nut and therefore its blessing is always Haeitz or Ha’adama [depending on the nut/fruit]. Other Poskim[6], however, rule that the main food is the chocolate and therefore its blessing is always Shehakol. Other Poskim[7] rule that both the chocolate and fruit/nut are considered the main food, and therefore one is to say a blessing on both. Other Poskim[8] rule that one is to follow whichever of the two are the majority ingredient. This latter approach, however, is clear negated by Admur.[9]

The final suggestive ruling: When eating a chocolate covered nut or fruit, then if one’s main intent of eating is on the fruit or nut [such as if it has a very thin layer of chocolate[10]], then he states the blessing of the filling [Haeitz/Ha’adama] and exempts with it the blessing of the chocolate. If, however, one’s main intent is on the chocolate [such as if it has a very thick layer of chocolate[11], or if he eats the nut/fruit simply to avoid Bal Tashchis[12]], then its blessing is Shehakol. If one’s main intent is on both the chocolate and the fruit/nut, then one recites two blessings; Shehakol on the chocolate and after eating some of the chocolate, he recites a Haeitz/Ha’adama on the fruit/nut. When reciting a Shehakol on the chocolate he is to explicitly have in mind to not exempt the fruit/nut that is inside.[13] If, however, one has other Haeitz/Ha’adama food available, then he is to first say the blessing of Haeitz/Ha’adama, having in mind to exempt the filling of the chocolate, and then say the blessing on the chocolate.[14]

If one is in doubt as to his main intent: If one is unsure as to what is his main intent, then he has three options available: 1) Separate the chocolate from the filling and first say a blessing on the filling and then a Shehakol on the chocolate.[15] 2) Say a blessing of Shehakol/Haietz/Ha’adama on other foods and have in mind to include it. 3) Say Shehakol on the chocolate and have in mind to include the fruit/nut.[16]

If one first sucks the chocolate and then eats the nut/fruit: If one plans to first suck the chocolate of the fruit/nut and then eat the fruit/nut afterwards, then some Poskim[17] rule that the blessings nevertheless remain as stated above, and hence if his main intent is on the fruit/nut then only a Haeitz/Ha’adama is recited.

Chocolate bar with rice or nuts inside:[18] Chocolate bars which contain rice or nut pieces inside are Shehakol according to all.

1. Blessing on Twizzlers:

The ingredients of Twizzlers: The Twizzler candy produced by Hershey corporation contains as main ingredients: Corn syrup, wheat flour, sugar, and cornstarch. As per the information received from the OU, who supervises the Kashrus of the product, the Twizzler contains 25% wheat flour.

The general law by products that contain flour:[19] All flour that is entered into food for the sake of adding taste and making it into its final product [of taste] is considered the main ingredient [Ikar] of the food, even if the flour is a minority ingredient and is simply present to enhance the flavor of the majority food. Such a food receives the blessing of Mezonos.[20] However, if the flour is placed simply for the sake of texture or color [not taste], then the flour is considered the secondary ingredient [Tafel] and therefore the blessing would follow the main ingredient.[21] This, however, only applies if one does not at all intend to eat the flour, if however one also intends to eat the flour, even though his main intent is for the majority ingredient, then the flour is considered the Ikar and its blessing is Mezonos.[22]

The law regarding Twizzlers: Clarifying the correct blessing to say over the Twizzler requires verification of the purpose of the flour ingredient. If its purpose is simply as a binder, and one has no intent to eat the flour, then its Ikar/Main ingredient is considered to be the corn syrup and its blessing is Shehakol. If, however, the flour also serves to give taste to the product, and that is its intended purpose, then its blessing is Mezonos. Practically, the Hershy company does not divulge the intended purpose of the flour, and whether it is for taste or as a binder. A Kashrus representative of the OU, explained that companies do not really comprehend the difference between a binder and taste, as all binders also give taste, and contribute to the final taste of the product. Practically, Rabbi Yisrael Belsky OBM of the OU thoroughly reviewed the product, its ingredients and formulas and concluded the intended use of the flour is as a binder and not for the purpose of taste, and therefore its blessing is Shehakol. This would be the proper blessing even if we could not factually conclude that the flour is used simply as a binder, due to the fact that Shehakol is Yotzei a Mezonos food Bedieved, and therefore when in doubt a Shehakol is recited.[23] Certainly one cannot recite a Mezonos over the Twizzlers, as perhaps its use is only as a binder, and the blessing of Mezonos would therefore be a Brach Levatala. Some[24] however maintain that due to the unclarity of the purpose of the flour it is proper for a G-d fearing Jew to say the blessing of Shehakol and Mezonos on two different foods.

1. Onion rings [i.e. breadcrumb coated rings of onion]:[25]

Onion rings are typically made through coating a ring of an onion in a flour based dip and then deep frying them. In addition, some then coat the ring with dry bread crumbs, hence adding a further layer of Mezonos product to the ring. In both cases, one recites the blessing of Mezonos upon eating onion rings.[26]

1. Coated peanuts:

Flour coated peanuts:[27] Coated peanuts are typically made through coating a peanut in a flour based dip and then baking them. One recites the blessing of Mezonos upon eating coated peanuts.[28]

Chocolate/caramel/honey coated peanuts:[29] Chocolate/honey/caramel coated peanuts receive the blessing of Ha’adama.[30]

1. Breaded Schnitzel [fish/chicken schnitzel]:

Schnitzel is typically made through coating a slice of fish/chicken with bread crumbs or Matza meal. Some Poskim[31] rule its blessings is Shehakol.[32] Other Poskim[33] rule its blessing is Mezonos.[34] Practically, the custom is to recite Shehakol over Schnitzel.[35] If however, there is a large amount of crumbs on the schnitzel which forms a thick layer over the chicken/fish and is intended to be eaten also for its own sake, then a blessing of Mezonos is recited.[36]

May one eat the leftover bread crumbs that are in the pan?[37]

If one said a Shehakol on Shnitzel it exempts the breadcrumbs that are attached to the Shnitzel, including the leftover breadcrumbs that remain in the pan and they hence may be eaten without reciting a new blessing.

1. Breaded eggplant:

Breaded eggplant is typically made through coating a slice of eggplant with bread crumbs and then frying or baking. Its blessing follows the same law, as breaded Shnitzel which is under dispute amongst Poskim. Practically, the custom is to recite Shehakol over Schnitzel, and the same applies to breaded eggplant [over which Ha’adama should be recited].[38] If however, there is a large amount of crumbs on the eggplant which forms a thick layer over it and is intended to be eaten also for its own sake, then a blessing of Mezonos is recited.[39]

1. Tortilla wrap [i.e. Taco]?

Corn/maize flour tortilla: If the Tortilla is made of corn/maize flour, and does not contain any of the five grain flours[40], then its blessing is Shehakol and requires Borei Nefashos, when eaten plain.[41] When eaten as a Taco, with a Ha’adama/vegetable filling [no meat], then if one’s main intent of eating is on the vegetables, he states the blessing of the filling [Ha’adama] and exempts with it the blessing of the Tortilla.[42] If however one’s main intent is on the Tortilla [such as if one has a very thin vegetable filling], then its blessing is Shehakol.[43] If one’s main intent is on both the vegetables and the Taco, then one recites two blessings; Ha’adama on the vegetables, and after eating some of the vegetables, he recites a Ha’adama on the filling.[44] If the Taco contains a meat, chicken, fish, or cheese filling, then its blessing remains Shehakol.

Wheat flour tortilla: If the Tortilla contains wheat, or any of the other five grains, then its blessing is either Mezonos or Hamotzi, depending on how it is made.[45] If the majority[46] liquid that was used to knead the flour, is not water [i.e. one used a majority of oil, eggs, spices, and sugar[47]], then it has the status of Mezonos bread[48].[49] Likewise, if the mixture was spiced to the point that it is uncommon for people to set a meal on such bread, then it has the status as Mezonos bread, [even if it was kneeded with majority water[50]].[51] If, however, the majority liquid is water, and if it is not spiced to the point that people do not set a meal over it, then whether its blessing is Hamotzi and Birchas Hamazon is dependent on the thickness of the tortilla, and whether it is baked or fired, as explained in the footnote.[52] Practically, a typical Tortilla recipe calls for majority water as its kneading liquid, and does not contain a great amount of spices, and is baked thin. Accordingly, it should only be eaten within a meal of Hamotzi over a Kezayis of actual bread.[53] If, however, it was made thick, and baked [not fried with a nice amount of oil] then one may say Hamotzi and Birchas Hamazon on the tortilla itself, as it is just like regular bread.

Does one recite a blessing on the filling of a Mezonos Tortilla: If one’s tortilla is Mezonos, due to meeting the conditions explained above, then if one’s main intent of eating the Taco is also on the filling [which is usually the case] then one is to recite a blessing first on the Mezonos, eat some of it, and then say a blessing on the filling.[54] 

1. Ice cream in a cone:[55]

One is to recite a blessing of Mezonos over the cone and then Shehakol over the ice cream.[56] If however one does not intend to taste the cone at all and is simply using it to hold the ice cream then only a blessing of Shehakol is recited.[57]

1. Cheese cake:[58]

If the cheese has a Mezonos crust with which it was baked together with the cheese then one is to only recite a blessing of Mezonos.[59] [Some however write that if the Mezonos is very thin and is barley felt within the food then only a blessing over the cheese is recited.[60]]

1. What blessing does one recite when eating cereal and milk?[61]

One recites a blessing only on the cereal and not on the milk.

Leftover milk:[62] The milk that is leftover after eating the cereal does not receive a blessing even if one desires to now drink it alone. See Halacha 1I!

A lot of milk:[63] If one is placing a large ratio of milk into the cereal in a way that his main intent is on the milk and not on the cereal then he must recite a blessing over the milk, and if the milk contains Mezonos cereal then a blessing of Mezonos is also recited [prior to the blessing of Shehakol].

________________________________________

[1] See Devar Yehoshua 2:115; Vezos Habracha 11:1 p. 96; Piskeiy Teshuvos 204:21

[2] Admur Seder 3:1 “If one is the Ikar and the second is secondary to it, one says the blessing on the Ikar and exempts the secondary.”; Luach 4:1; Admur 212:1; Michaber 212:1; Rambam Brachos 3:5; Mishneh Brachos 44a

[3] Admur Seder 3:8 “This applies even if the foods are not mixed together, but one simply is eating them together.”; Luach 4:6; Admur ibid; Michaber ibid; Rambam Brachos 3:5

[4] Admur Seder 7:19 “If the foods were not cooked but are eaten together..then if one’s main intent is on both foods, then we do not follow the majority, and rather one says a blessing over both foods.”; Luach 10:19; Admur 202:13; Admur 202:23 “Here that the nut is not mixed.. we only follow majority if they were cooked together”; Admur 204:17 “If they were not cooked together and they were mixed to be eaten together then we do not follow the majority and rather one needs to recite a blessing on both”; M”A 168:30 [This is unlike the ruling in Admur Seder 3:1 and the Poskim in previous footnote, who rule that whenever one has two foods that are an Ikar we follow the majority food, as in truth, that ruling refers to a case that the foods were cooked together, or were mixed together. If, however, the foods were not cooked together, and are not mixed together in a way that they are not individually recognizable, which is the case here, then we do not follow the majority. See Admur 202:23; Glosses of Rav Alyashvili on Seder Birchas Hanehnin 3:1 footnote 8]

[5] Elya Raba 204:17; Kneses Hagedola 204:3; P”M 204 A”A 25, brought in M”B 204:51, that sugar coated nuts are Haeitz even if there is a lot more sugar than fruit; M”B 168:45 that one only says Haeitz on jam covered cherries; Shevet Halevi 7:27-5 regarding chocolate coated almonds; So rule regarding nuts which are fried in honey to only say the blessing of Haietz: Admur 202:18-19, and Tosafus, Rabbeinu Yona, Rosh, Tur, Beis Yosef, Bach 202, Taz 202:11, M”B 202:67

[6] Ben Ish Chaiy Pinchas 15 that so is the custom of Bagdad to only say Shehakol on the sugar coating; Beir Moshe 1:7 rules that the chocolate is always the Ikar and main intent, and hence one is to always say the blessing of Shehakol; Or Letziyon 1:14-4 regarding if it has a thick layer of chocolate; See Michaber 168:8 and 212:2 and M”A 168:23 that one says a Shehakol when eating Jam with thin crackers as the jam is the Ikar and the crackers are only used so one does not dirty his hands

[7] Yosef Ometz Kadmon p. 51; Ben Ish Chaiy Pinchas 15 that his father would separate the sugar from the almonds and say a blessing on both, a Haietz on the almonds, and a Shehakol on the sugar and he concludes that so should be followed; Igros Moshe 3:31 “His intent is to also eat the fruit…and certainly his intent is also individually on the chocolate, and therefore he must say the blessing on both.”; See M”A 168:5 and Machatzis Hashekel ibid that one says two blessings on jam covered cherries; Admur 204:17 that one says a blessing on the jam and the fruit if they were not cooked together.

[8] Devar Yehoshua ibid; Vezos Habracha 11:4

[9] See Admur ibid in previous footnotes!

[10] Piskeiy Teshuvos ibid footnote 87; See Or Letziyon 1:14-4 that when it is a thin layer that is when there is room for doubt

[11] Or Letziyon 1:14-4; Piskeiy Teshuvos ibid

[12] Shevet Halevi 7:27-5

[13] Igros Moshe 3:31

[14] Igros Moshe 3:31

[15] Ben Ish Chaiy Pinchas 15 that so was his father’s custom; Piskeiy Teshuvos ibid

[16] Or Letziyon 1:14-4; Devar Yehoshua ibid

[17] Shevet Halevi 7:27-5

[18] Piskeiy Teshuvos ibid footnote 90

[19] Admur Seder 3:2-3

[20] Admur Seder 3:2; Luach 4:2; Admur 168:11; 212:1; Michaber 208:2; M”A 212:1; Rav Kahana Brachos 36b and Rava Brachos 37b

[21] Admur Seder 3:3; Luach 4:3; Admur 169:9; Michaber 208:2; 204:12; M”A 204:25; Taz 204:16; Brachos 39a

[22] Admur Seder 3:4; Luach 4:4; Admur 169:9; M”A 212:5

[23] See Seder 1:4; 7:24

[24] See Vezos Habracha 22; Piskeiy Teshuvos 208:5

[25] Sefer Viten Bracha 4:G3 [p. 79]

Other opinions: Some write the blessing over onion rings is Ha’adama. [Luach Rav Prus] Seemingly, he compares this to chicken or fish Shnitzel, and other crumb coated foods, of which the custom is to say the blessing of Shehakol and not Mezonos. However, in truth, one cannot compare the two, as the coating of onion rings is thick and a main part of the food, and is similar to coated peanuts which is Mezonos. [See Piskeiy Teshuvos 208:6] Thus, his ruling regarding breadcrumbs is inaccurate, and its blessing is Mezonos.

[26] The reason: As all mixtures that contain a Mezonos ingredient for purposes of taste or satiation receive the blessing of Mezonos even if they are not the main ingredient. [Admur 208:1; Seder 3:2; Luach 4:2; Michaber 208:2; Brachos 36b] Now, certainly onion rings are coated for purposes of eating and tasting the bread crumbs and not just for the onion.

[27] Vezos Habracha Beirurim 42 in name of Rav SZ”A; Pischeiy Halacha 7:41; Piskeiy Teshuvos 208:6; Luach of Rav Prus differentiates between if they are coated with a thick or thin layer, and case of the latter he states the blessing is Ha’adama. Vetzarcuh Iyun as it does not have the same dynamics as Schnitzel and hence even by a thin coating should be Mezonos, as it is placed there also for taste.  If however in truth it ios not placed for taste at all and simply for looks, then it would be Ha’adama.

[28] The reason: As all mixtures that contain a Mezonos ingredient for purposes of taste or satiation receive the blessing of Mezonos even if they are not the main ingredient. [Admur 208:1; Seder 3:2; Luach 4:2; Michaber 208:2; Brachos 36b] Now, certainly peanuts are coated for purposes of eating and tasting the coating and not just for the peanut.

[29] Piskeiy Teshuvos ibid footnote 54; Luach of Rav Prus

[30] The reason: As all mixtures that contain ingredients of two different blessings one follows the main ingredient. [Admur 208:1; Seder 3:1; Luach 4:1; Michaber 208:1; Mishneh Brachos 44a] Now, certainly peanuts are considered the main ingredient and not the coating.

[31] Cheishev Haeifod 3:72; Beir Moshe 5:61; Shevet Halevi 4:161; 6:24; Lehoros Nasan 4:9; Piskeiy Teshuvos 208:6; Sefer Viten Bracha 4:G2 [p. 78] in name of Rav Moshe Feinstein and other Gedolei Harabbanim

[32] The reason: As the bread crumbs are not placed to give taste but rather so the fish:chicken has a nice look and does not condense during the cooking and does not stick to the frying pan. It is not placed to give taste to the food or for satiating purposes, and hence is not considered an Ikar even if it actually gives taste. [Poskim ibid; See Peri Toar Y.D. 113:14]

[33] Sefer Viten Bracha 4:G2 [p. 78] in name of Rav Elyashiv; Luach Rav Elyashvili

[34] The reason: As all mixtures that contain a Mezonos ingredient for purposes of taste or satiation receive the blessing of Mezonos even if they are not the main ingredient. [Admur 208:1; Seder 3:2; Luach 4:2; Michaber 208:2; Brachos 36b] Now, certainly the bread crumbs are placed also for their taste. See Ginas Veradim 1:22 for a similar ruling

[35] Luach of Rav Prus; Luach in Seder Bircahas Hanehnin English

[36] Sefer Viten Bracha 4:G2 [p. 78] in name of Rav Moshe Feinstein and other Gedolei Harabbanim; Luach of Rav Prus; See Piskeiy Teshuvos ibid footnote 57 that one is to remove some of the coating and say Mezonos, and then remove a piece of chicken from the coating and say Shehakol. 

[37] Based on Seder 3:7

[38] Piskeiy Teshuvos ibid footnote 56

[39] See Piskeiy Teshuvos ibid footnote 57 that one is to remove some of the coating and say Mezonos, and then remove a piece of chicken from the coating and say Shehakol. 

[40] See Seder 3:6; 8:3-4; Michaber 208:9; Ketzos Hashulchan 59:3; Kaf Hachaim 208:53

[41] Seder 1:10; Admur 202:17; Michaber 208:8; Rif Brachos 26a; Rambam Brachos 3:10

[42] Ikar exempts Tafel: Admur Seder 3:1 “If one is the Ikar and the second is secondary to it, one says the blessing on the Ikar and exempts the secondary.”; Luach 4:1; Admur 212:1; Michaber 212:1; Rambam Brachos 3:5; Mishneh Brachos 44a; Ikar exempts Tafel even if not mixed together, but eating together: Admur Seder 3:8 “This applies even if the foods are not mixed together, but one simply is eating them together.”; Luach 4:6; Admur ibid; Michaber ibid; Rambam Brachos 3:5

[43] Poskim ibid

[44] Admur Seder 7:19 “If the foods were not cooked but are eaten together..then if one’s main intent is on both foods, then we do not follow the majority, and rather one says a blessing over both foods.”; Luach 10:19; Admur 202:13; Admur 202:23 “Here that the nut is not mixed.. we only follow majority if they were cooked together”; M”A 168:30 [This is unlike the ruling in Admur Seder 3:1 and the Poskim in previous footnote, who rule that whenever one has two foods that are an Ikar we follow the majority food, as in truth, that ruling refers to a case that the foods were cooked together, or were mixed together. If, however, the foods were not cooked together, and are not mixed together in a way that they are not individually recognizable, which is the case here, then we do not follow the majority. See Admur 202:23; Glosses of Rav Alyashvili on Seder Birchas Hanehnin 3:1 footnote 8]

[45] Seder 8:3; 3:6; Michaber 208:9; Orchos Chaim; Abudarham

[46] See Seder 2:7 “If it was kneeded with some water, one follows the majority”; Luach 8:4; Admur 168:11; Taz 268:7

[47] See Ketzos Hashulchan 48 footnote 11 that they all join against the water to form a majority

[48] This means that it is Mezonos and Al Hamichya, unless one sets a meal on the Tortilla:taco sandwich [as defined in Seder 2:2] in which case it becomes Hamotzi and Birchas Hamazon. As is the law with all Pas Haba Bekisnin Meonos bread, a Baal Nefesh is to only eat it within a meal, even if he is Koveia Seuda. [See Admur Seder 2:9]

[49] Seder 2:7 and 9; Luach 8:4; Admur 168:11; Michaber 168:7; Rambam Brachos 3:9

[50] Implication of Admur in Seder ibid who omits wording in Admur 168:11 who requires majority spices; See Keztos Hashulcahn 48 footnote 11 that the main thing is that it is spicy to the point that people do not commonly set a meal on it; Glosses of Rav Elyashvili Seder ibid footnote 85

[51] Seder 2:7; Admur ibid; Michaber ibid; Rambam ibid

[52] Thick versus thin: Thin breads [made of flour and water] are not commonly used to set a meal over, but rather for snacking, and therefore we find in the Talmud and Poskim discussion regarding various types of thin breads and their respective law; whether they are Mezonos or Hamotzi. There is a difference between a Terisa [very thin batter, and very thin baking], Truknin [very thin batter, but not very thin baking] and Lachmaniyos [thin batter, baked thin or thick], and they carry various cases and opinions. [See Seder 2:7; Admur 168:13] In this case, however, that Tortillas are commonly made by forming a regular dough, and only then is it baked thin, then seemingly according to all one is to say Hamotzi on the product, irrelevent of how thin it is. [Implication of Seder 2:5 and all Rishonim and Achronim who describe all the cases to have a thin batter, and not just baked thin; Implication of 1^st opinion in Admur 168:15 and opinion in Michaber 168:13; Implication of Admur in Seder who omits case of Ugos Yiveishos; See Piskeiy Teshuvos 168:12] However, we find that the Poskim do not accept this differentiation and maintain that the same laws apply whether the batter is thin or thick, as the main point is regarding how thin the product is after it is baked, and whether people set a meal on it. [Implication of 2^nd opinion in Admur 168:15 regaridng frying and cooking dough that “everything follows the final product” and Michaber 168:13 [Admur in Seder 2:12 completely omits the 1^st opinion who argues]; See M”A 168:40 in name of Shlah regarding Rekikin Dakin; See Admur 168:12 regarding Ugos Yiveishos; Aruch Hashulchan 168:30; Minchas Yitzchak 1:71-6; Teshuvos Vehanhagos 3:73; All Poskim who rule Matzah is Mezonos, which include Chida in Machazik Bracha 158:5; Yechaveh Daas 3:12; Or Letziyon 2:13-3] Accordingly, whether the Tortilla is Hamotzi or Mezonos will depend on whether it is baked very thin [Mezonos], thin [dispute-eat within meal], or thick [Hamotzi], just as is the law regarding Lachmaniyos. [See Piskeiy Teshuvos ibid] Practically, being this matter is inconclusive either way, one should only eat a Tortilla within a meal, unless it is thick, in which case it may have Hamotzi and Birchas Hamazon recited over it.

Baked versus fried: Dough can only become Hamotzi if baked, or fried with little oil so it does not stick to the pan. If, however, it is fried in a nice amount of oil, then its blessing is a dispute even if it is baked thick, and is only to be eaten within a meal. [Seder 2:12; See Admur 268:15]

[53] If baked thin but not very thin then, this possibly follows the same law as Lachmaniyos [as explained in previous footnote] which is disputed when baked thin, but not very thin, if it is Mezonos or Hamotzi. [Seder 2:6] Furthermore, even if baked very thin, it still unclear if it receives the law of a Lachmaniyos, or of actual bread [being it was made into actual dough] as explained in the previous footnote.

Other opinions: Some write that if the Totilla is very thin its blessing is Mezonos, while if its not very thin but is also not thick, then its like Mezonos bread. [Piskeiy Teshuvos ibid]

[54] Admur Seder 7:19 “If the foods were not cooked but are eaten together..then if one’s main intent is on both foods, then we do not follow the majority, and rather one says a blessing over both foods.” Seder 3:7 and Admur 168:9 that one always says the blessing on the Mezonos even if it is not the Ikar. However, that is referring to a case that they were baked together. In this case since the wrap and filling are cooked separately, consequently they each receive their designated blessing as each one is not nullified to the other, as explained in Seder 3:1 and 7:19 regarding when both are an Ikar. See Piskeiy Teshuvos 212:12 regarding eating Mezonos with meat; 212:14 that when there is a large amount of filling one always recites both blessings;

[55] See Piskeiy Teshuvos 212:14; Luach [Marlow] p. 164-165; Luach [Prus] p. 20

[56] Piskeiy Teshuvos 212:14 that when there is a large amount of filling one always recites both blessings; See 168:9; Seder 3:7 that one always says the blessing on the Mezonos. However that is referring to a case that they were baked together. In this case since the cone and filling are made separately, consequently they each receive their designated blessing as each one is not nullified to the other, as explained in 3:1 regarding when both are an Ikar.

[57] Admur 168:9; See Luach [Marlow] p. 164-165; Luach [Prus] p. 20

[58] Admur 168:9; Shevet Halevi 4:23; Piskeiy Teshuvos 212:14; Luach [Prus] p. 41; Luach [Marlow] p. 160

[59] The reason: As the dough and filling have been baked together and are hence considered one food of Mezonos which is the Ikar. [Admur 168:9]

[60] See Piskeiy Teshuvos ibid; Sheivet Halevi 4:23

[61] Seder 3:1; 212:1; Luach [Prus] p.22; Luach [Marlow] p. 159]

[62] Admur 168:9; Seder 3:7; Taz 168; M”B 168:46

[63] Piskeiy Teshuvos 208:11