Rabbinic Mitzvot

The Talmud in sotah 33a says an Individual prayer should not be in Aramaic, but a communal prayer can be. Is Birkat erusin in the former or latter category?

The Talmud in I believe berachot 58a says a beracha recited near a gentile scholar, if there’s a gentile child prodigy who’s wise (and they fit criteria of observing the 7 noahide laws) should a jew recite it on them

There’s responsa from Tzitzit Eliezer where I think he says Jews born with both man and woman characteristics can choose their gender (not transgender, an indeterminate status becoming determinate), if true does such a Jew recite shelo asani isha if choosing to be a man

There is a rabbinic prohibition on harchakot during niddah. Is pouring meshuval wine considered it? Or no does it have a different din to regular wine?

According to Halacha, should the beracha of Birkat Ha’ilonot, made when seeing a fruit tree for the first time during the month of Nissan, be made on fruit trees which are grown hydroponically or no? Is it a different din to regular fruit trees, or the same?

According to Halacha, Jews should wait at least 1 hour (according to some ashkenazi Poskim) or 6 hours (according to most Sephardic poskim) after eating Hard cheese before eating meat. Since chicken mixed with dairy is only forbidden Derabbanan, may they eat it before their usual waiting period is over after eating hard cheese (so long as they have cleaned their mouth first)?

By Halacha, besamim isn’t used for havdalah when Motzai Shabbat is Yom tov. However, if there is a wedding, bar mitzvah, Brit milah, etc. being held the day after Shabbat, does similar reasoning apply To the individual and/or their immediate family and is besamim not used by them?

Is hatov v’hameitiv recited for good news heard virtually like through telephone or zoom?

First off, I tried asking this somewhere else but couldn’t find a sourced answer. If there is a publicly owned water source that everyone uses (like a public fountain of water), is there an issue with using it for Netilat Yadayim? In this case the liquid is clean. Would it be an issue of using property you don’t personally own for a Mitzvah? Although in this case it’s useable for everyone and publicly funded. Source of responsa/Halacha appreciated please

Are there Rabbinic traditions related to Isaiah 58:6-7, turning it into a list of Mitzvot? Here is the passage: "Is this not rather the fast that I choose: to loose the bonds of injustice, to undo the thongs of the yoke, to let the oppressed go free, and to break every yoke? Is it not to share your bread with the hungry, and bring the homeless poor into your house; when you see the naked, to cover them, and not to hide yourself from your own kin?" (Isaiah 58:6-7) It is set in the middle of verses where God is saying, through the prophet, that fasting with lack of love is not what He wants, and it gives a list of ways to help one's neighbor. The direction I am trying to pursue is whether this passage has ever been identified for Mitzvah/Mitzvot like the Catholic tradition has done for Matthew 25:34-44, which is very similar, talking about feeding the hungry, giving drink to the thirsty, clothing the naked, etc. I have been researching the Catholic list for Corporal Works of Mercy and want to find out if the above passage has a similar theological tradition of being identified and then turned into a cultural tradition and recommended to those who wish to please God? For example, Catholic children learn the Corporal Works of Mercy (and the parallel Spiritual Works of Mercy) in grade school, and often have to do service projects related to such lesson materials.