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What blessing is to be recited over ice cream in a cone?
- Background:[1]
Whenever there is a mixture of Mezonos together with another food and the Mezonos is not added for mere texture, then the Mezonos is always viewed as the Ikkur and hence one recites a blessing on the Mezonos and with it exempts the other food. However, this only applies if the two foods are cooked together, if however the two foods were not cooked together, and one’s main intent is on both foods and there is a substantial amount of another food [i.e. a biscuit with a large amount of ice cream], then one is to say a blessing on both foods even though one is Mezonos [first Mezonos, and then a blessing on the second food].[2] However, if it is a small amount, such as a mere spread on crackers, then only one blessing over the crackers is recited.[3] Now, all the above applies only if both the food and the Mezonos product are viewed as a primary ingredient of the food mixture, however, if the non-Mezonos food is viewed as the Ikkur, while the Mezonos food is viewed as secondary to it and is not at all being eaten for a purpose of taste[4] or satiation[5] and hence would not currently be eaten if not for the Ikkur food[6], and is simply being eaten as a chaser[7] or to prevent dirtying of the hands[8], then no blessing is said on the Mezonos product and the blessing that one says on the food exempts it.[9] If, however, one also intends on eating the Mezonos product for taste or satiation, then one is to recite [two blessings;] a blessings on the Mezonos product[10] and a second blessing on the primary food[11], unless the primary food is a small amount which becomes absorbed in the cracker, or is spread thinly over it.[12]
- The Halacha:[13]
Typically, when eating ice cream in a cone the intent is both on the ice cream and the cone and hence one is to recite a blessing of Mezonos over the cone and then Shehakol over the ice cream.[14] 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.[15] [One should not precede the blessing on the column to that of the ice cream in such a case, being that typically the ice cream is considered more Chaviv, in which case everyone agrees that one must recite the blessing on the Ikkur and with it exempt the Chaviv. However, in the event that one plans to eat some of the leftover cone at the end by itself, then a blessing should be recited over it before saying a blessing on the ice cream, as will be explained next.]
Eating the leftover ice cream cone: If only a blessing of Shehakol was recited being that one does not intend to taste the cone at all and is simply using it to hold the ice cream, then even if one eats some of the leftover ice cream cone at the end, according to some Poskim[16] no blessing is to be recited over it. [Practically, one should first say a blessing on the cone and taste some of it, and only then proceed to say a blessing on the ice cream, and if one did not do so, then no blessing should be said on the cone.]
Summary: · If one eats ice cream in a cone with the intent to consume both for taste or satiation, recite Mezonos for the cone first and then Shehakol for the ice cream. · If the cone is only used to hold the ice cream and its consumption is not for taste or satiation, recite Shehakol for the ice cream only. · If leftover cone is eaten later without prior blessing, no additional blessing is required according to some opinions. |
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[1] See Seder 3:6-9; 2:8; 4:1; 7:11; 19; Luach 4:6; Admur 212:1 and 8; Michaber 212:1; Rambam Brachos 3:5; Mishneh Brachos 44a; Braisa Brachos 41a; See Tzemach Tzedek Piskeiy Dinim 8; Piskeiy Teshuvos 212:12
[2] So rule regarding Mezonos eaten with a liquid: Seder 7:19; Luach 10:19; Admur 202:13; M”A 168:30; Shibulei Haleket 143; So rule regarding all Mezonos, including Pas Haba Bekisnin: Implication of Seder 3:8 that only by a Tafel Hamotzi eaten for taste or satiation do we say it exempts an Ikkur due to Devarim Habaim Machmas Haseuda; Ketzos Hashulchan 58 footnote 8; Igros Moshe O.C. 4:43; Hearos Ubiurim Ohalei Torah 1198 p. 61; Piskeiy Teshuvos 212:5; 12; 212:14; See 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….even if the food is Minei Dagan.” [See Seder 3:7 and Admur 168:9 that one always says the blessing on the Mezonos even if it is not the Ikkur. However, that is referring to a case that they were baked together.] So rule regarding all large and recognizable Tafels: Chayeh Adam 51:13, brought in Biur Halacha 212 “Im” and Shaar Hatziyon 212:2; M”B 205:7; Ashel Avraham Butchach 205:7; Aruch Hashulchan 212:2; Ben Ish Chaiy Pinchas 17; Darkei Chaim Veshalom 292; Kaf Hachaim 205:12; Shevet Halevi 7:27; Keren Ledavid O.C. 54; Beir Moshe 5:56; Teshuvos Vehanhagos 2:146; Piskeiy Teshuvos 205:9; 212:4 and 6 footnote 43; 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;
Other opinions: Some Poskim rule that even large pieces are exempt with the Ikkur. [Implication of Seder 7:10; P”M; Derech Hachaim; Biur Halacha 212 “Im”; Shaar Hatziyon 212:2 (See Shaar Hatziyon and Biur Halacha ibid who after bringing Chayeh Adam ibid concludes that Safek Brachos Lihakel); Keser Rosh Hilchos Seuda 76; Otzer Hachaim Parshas Vayeilech and Shulchan Hatahor 204:20-21; Aruch Hashulchan 212:18; Birchas Habayis 12:12; See Piskeiy Teshuvos 212:6] This applies even to Mezonos products which are always viewed as Ikkur if placed for taste or satiation, even if other food is the real Ikkur. [Piskeiy Teshuvos 212:5 based on M”B 212:1]
[3] Seder 3:9; Luach 4:7-8; Admur 212:3; M”B 212:6; Ketzos Hashulchan 58 footnote 8 [the small versus large amount differentiation answers the seeming contradiction between Seder 3:9 and 7:19, as well as implication of 3:8]; See Piskeiy Teshuvos 212:12
[4] See Seder 3:10 and Admur 212:4 that by foods, Mezonos placed for taste becomes Ikkur, as stated above regarding a cooked dish.
[5] Seder 3:6 and 8; Taz 212:2; Bach 212; Elya Raba 212:2
[6] Seder 3:8; Bach 212; Rashi Brachos 41a
[7] Seder 3:8
[8] Admur 212:3; 168:9 regarding jam on crackers; Ketzos Hashulchan 58 footnote 10
[9] Admur Seder 3:6-9; 2:8; 4:1; Luach 4:6; Admur 202:10; 212:1 and 8; Michaber 212:1; Rambam Brachos 3:5, 7; Mishneh Brachos 44a; Braisa Brachos 41a; Ketzos Hashulchan 58 footnote 10; Piskeiy Teshuvos 212:5; See Tzemach Tzedek Piskeiy Dinim
[10] Seder 3:6, 8-9 regarding saying a blessing on the Hamotzi or Mezonos in such a case even when eaten together uncooked [and Seder 3:2-4 and 7 when mixed and cooked]
[11] Implication of Seder 3:8; Seder 7:19; Ketzos Hashulchan 58 footnote 8, Piskeiy Teshuvos 212:5, and all Poskim brought in previous footnotes regarding always saying a blessing on the second food when it is viewed as the Ikkur and is not cooked together with the Mezonos, and reciting a blessing over the Mezonos does not exempt it, and hence two blessings are recited
Other opinions: Some Poskim rule that even when the Mezonos is the Tafel and is placed in a non-cooked mixture for taste or satiation, it becomes the Ikkur which exempts with it all the other foods. [Piskeiy Teshuvos 212:5 based on M”B 212:1; All Poskim in other opinions brought in previous footnotes]
[12] Seder 3:9 [and 6:20; 7:11]; Luach 4:7-8; Admur 212:3; 583:1 [regarding apple dipped in honey]; M”A 168:21 and 30; 212:3; See Piskeiy Teshuvos 212:12; See also Seder 6:10; Admur 202:10; 212:3 for opinion that we never say a blessing on Ikkur that would not be eaten without the Tafel
[13] See Igros Moshe O.C. 4:43; Piskeiy Teshuvos 212:14; Luach [Marlow] p. 164-165; Luach [Prus] p. 20
[14] 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 Ikkur.
[15] Admur 168:9 regarding jam on crackers; Ketzos Hashulchan 58 footnote 10; See Luach [Marlow] p. 164-165; Luach [Prus] p. 20
[16] M”B 168:46; Ketzos Hashulchan 58 footnote 10; Piskeiy Teshuvos 212:2 Kelal 2 [Ketzos Hashulchan ibid rules that no blessing is recited, and so would apply according to M”B ibid; However, see Hearos Ubiurim ibid that a blessing should be recited being that it was not cooked together and so also learns Rav Alyashvili]; See Seder 3:7 and 11; Luach 4:5 and 9; Admur 168:9; 212:1 and 5; Taz 168:11; 212:8; Ketzos Hashulchan 58:9; Piskeiy Teshuvos 212:2 – 3
Contradiction in Taz and Admur ibid: There seems to be a contradiction in the Taz ibid and Admur ibid, as in some sources [Seder 3:11; Luach 4:9; Admur 215:5] they state that the secondary food does not require a blessing even when eaten alone afterwards while in other sources [Seder 3:11; Luach 4:9; Admur 215:5; Taz 212:8] they state that a blessing must be recited when eating the secondary food on its own after finishing eating the primary food. Rav C.S. Deitch in Hearos Ubiurim Vol. 2 pp. 121-125 explains that there is no contradiction, and that the former ruling which exempts a blessing from being said refers to a case that the foods were cooked together in which case the become one single unit, while the latter sources which require a blessing to be said refer to a case if they were not cooked together. However, see Piskeiy Teshuvos 212:2 Kelal 2 footnote 17 who learns that the former sources discuss when the Tafel is not Chaviv, while the later sources discuss when it is Chaviv. Vetzaruch Iyun Gadol on his Chiluk!
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