Traditional Jewish mourning practices include the recitation of Kaddish during the grieving period and on the recurring anniversary of death. Kaddish recital requires the presence of a minyan. During the COVID-19 pandemic, quarantine and lockdown limited possibilities to gather as a quorum. This article offers a prosopographic sketch of the array of solutions to this Corona Kaddish conundrum. Three classes of solutions are discussed: (1) ad hoc quorums, including pirate, balcony, outdoor, virtual, and drive-in quorums; (2) substitutes, including shades of Kaddish or replacement practices; and (3) workarounds, including quorumless, proxy, and catch-up Kaddish. Common characteristics emerge from the cluster of solutions, and the collage tells a story about Jewish tradition and ritual. First, no previous pandemic saw such a gamut of Kaddish possibilities. This change can be linked to digital information sharing and to mourners' desire for a means to recite Kaddish. Second, solutions were rooted in sources; no suggestion was entirely novel, indicating that there is a trove of sources hibernating until called upon by the community. Third, Jewish ritual may not be as frozen as many think and experience, since during the pandemic different ways of performing the ritual were entertained. Fourth, offered a plethora of options, practitioners of Judaism anonymously and unconsciously declared that Kaddish must be preserved. Moreover, ad hoc solutions and This article is dedicated to my grandmother, Chaya Kimelman. After a full life in Melbourne, Big Grandma (as we called her) moved to Jerusalem to be with her children, grandchildren, and greatgrandchildren, and to continue her learning at the Pardes Institute of Jewish Studies. At the age of 89, with 89 great-grandchildren, she contracted the coronavirus and passed away on 20 Tevet 5781, 4 January 2021.This research began as a series of virtual lectures in Zur Hadassa, Israel on Kaddish during the coronavirus pandemic. I had the opportunity to present my research at the Canadian Society for Jewish Studies Annual Conference held virtually in May 2021.

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Since the Bible, there are three codes that can lay claim to covering the gamut of Jewish law, including laws whose relevance is dependent on the existence of a Temple in Jerusalem: The third-century redaction of the oral tradition Mishna, Maimonides's twelfth-century magnum opus Mishne torah, and the comprehensive code penned by Rabbi Yehiel Mikhel Halevi Epstein (1829-1908). Epstein's extensive legal writings include two series: Arukh hashulhan covering laws applicable in contemporary reality as defined by previous codifiers, and Arukh hashulhan ha'atid dealing with laws relevant to an aspirational future. 1 Of the three codes, Epstein's writings have attracted the least attention.In light of the paucity of research on Epstein's code, Michael J. Broyde and Shlomo C. Pill have made a significant contribution with their volume Setting the Table: An Introduction to the Jurisprudence of Rabbi Yechiel Mikhel Epstein's Arukh Hashulhan. 2 Setting the Table complements other recent efforts to recount Epstein's biography, explore his literary oeuvre, and plumb his legal writings. 3

This paper analyzes a shifting landscape of intellectual freedom (IF) in and outside Florida for children, adolescents, teens, and adults. National ideals stand in tension with local and state developments as new threats are visible in historical, legal, and technological context. Examples include doctrinal shifts, legislative bills, electronic surveillance, and recent attempts to censor books, classroom texts, and reading lists.