Wenn man den Megillah in umgekehrter Reihenfolge liest, kommt man seiner Verpflichtung nicht nach, wie geschrieben steht (Esther 9:28): "Und diese Tage werden gedacht und gefeiert." So wie das Feiern nicht umgekehrt werden kann (es ist unmöglich, dass das fünfzehnte dem vierzehnten vorausgeht), kann das Gedenken (das Lesen des Megillah) nicht umgekehrt werden.] Wenn er es auswendig liest, oder in Targum oder in irgendeiner Sprache, er erfüllt seine Verpflichtung nicht. [("auswendig" :), hier geschrieben "zum Gedenken" und anderswo (in Bezug auf die Ausrottung von Amalek - 2. Mose 17:14): "Schreiben Sie dies als Gedenken in ein Buch." ("oder in Targum usw." :) Dies ist gemeint: Wenn ein Hebräer es in Targum liest und er es nicht versteht; oder wenn er es in einer anderen Sprache liest, die er nicht versteht, erfüllt er seine Verpflichtung nicht.] Aber es kann denen vorgelesen werden, die eine Fremdsprache in ihrer Sprache sprechen, [solange es in dieser Sprache geschrieben ist, also dass er es nicht auswendig liest.] Und wenn jemand, der eine fremde Sprache spricht, es in Ashurith hört, erfüllt er seine Verpflichtung. [Griechisch ist wie Ashurith in Bezug auf diese Halacha. Es ist nur so, dass der ursprüngliche Grieche verloren gegangen und vergessen wurde, wie wir oben geschrieben haben (1: 8)].
Tosefta Megillah
One who reads the Megillah out of order does not fill [his obligation], and so too with Hallel and so too with tefillah (i.e., the Amidah), and so too with the recitation of the Shema. [If] the [public] reader of the Megillah errors or skips over one of its verses, he does not go back and read the verse by itself, but he begins from the same verse and continues until the very end [of the Megillah], and so too with Hallel, and so too with tefillah, and so too with the recitation of the Shema. One who enters the synagogue and found that they had [already] read half [of the Megillah], and he finishes with them, he does not go back and read it from the beginning until the place [where they were when he arrived], but rather he starts from the beginning and continues until the very end, and so too with Hallel, and so too with tefillah, and so too with the recitation of the Shema.
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Tosefta Megillah
One who read [the Megillah] at night did not fulfill his obligation. Said Rabbi Yosei, it so happened with Rabbi Yochanan ben Nuri that he read [the Megillah] in Sepphoris at night. They said to him, a time of danger (i.e., of persecution) is not a proof. One who recited [the Megillah] by memory did not fulfill his obligation. Said Rabbi Shimon ben Elazar, it so happened with Rabbi Meir that he went to Asia Minor to pass the year and he did not find a Megillah there written in Hebrew. So he wrote it from memory and he went back and read from it. One who read [the Megillah], whether standing, whether sitting, whether lying down, whether he appointed a[n Aramaic] translator, whether he made a blessing before [reading] it, or whether he made a blessing afterwards, [or whether he made a blessing] afterwards and did not make a blessing beforehand, or whether he did not make a blessing either beforehand or afterwards -- he has fulfilled [his obligation]. Said Rabbi Shimon, it so happened with Rabbi Meir that he read [the Megillah] in the synagogue in Tibin sitting down, and the congregation was sitting down, and as soon as he finished part of it, he gave it to someone else and he (i.e., the other person) blessed over it.
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Tosefta Berakhot
One that reads the Shema backwards [i.e. out of order] does not fulfill his obligation [of saying the Shema]. And the same [applies] to Hallel, to prayer [of Shemoneh Esreh], and to the Megillah [of Esther].
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Tosefta Megillah
[If the Megillah] was read in a foreign language (specifically Greek, see Jastrow (לעז)), the foreign-speakers fulfilled their obligation. [If] it was read in Assyrian, those that heard it and those that did not hear it fulfilled their obligation. In any case, they do not fulfill their obligation unless it is written in Assyrian with Hebrew letters on a scroll, and with ink.
