There is no difference between scrolls (of Scripture) and tefillin and mezuzoth, but that scrolls may be written in all languages [i.e., in the script and tongue of all languages], but tefillin and mezuzoth must be written only ashurith (the holy script and tongue). R. Shimon b. Gamliel says: Even with scrolls, they permitted them to be written (aside from ashurith) only in Greek. [The reason for permitting Greek above all other languages is (Genesis 9:27): "G-d will beautify Yefeth and it will dwell in the tents of Shem": The most beautiful of Yefeth; that is, the most beautiful tongue of all the sons of Yefeth, will dwell in the tents of Shem (Israel.) And there is no tongue among all the sons of Yefeth more beautiful than the Greek tongue. And the halachah is in accordance with R. Shimon b. Gamliel. However, that Greek tongue has already been lost and has become corrupted, for which reason, nowadays, we write scrolls only in the holy script and tongue.]
Gray Matter IV
The Gemara records the incident involving Rabbah and Rabi Zeira to reject or limit the rabbinical decree regarding drinking on Purim. The Baal Hamaor (Megillah 3b in the Rif's pages) cites and accepts the opinion of Rabbeinu Ephraim that the Gemara presents the incident to rescind this Halachah, and to conclude that it is now improper to drink on Purim. On the other hand, the Rif (ibid.) and the Rosh (Megillah 1:8) cite the obligation to drink on Purim without any reservations whatsoever. Although they reject the approach of Rabbeinu Ephraim, they presumably believe that the Gemara presents the story as a cautionary note. Thus, although the Shulchan Aruch (ad. loc.) rules in accordance with the Rif and Rosh, the Rabbah and Rabi Zeira incident sounds a cautionary note to ensure that observance of this Halachah does not lead to serious problems.
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Gray Matter I
The Gemara might record the incident involving Rabbah and Rabi Zeira to reject or limit the rabbinical decree regarding drinking on Purim. The Baal Hamaor (Megillah 3b in Rif's pages) cites and accepts the opinion of Rabbeinu Ephraim that the Gemara presents the incident to rescind this Halachah, so it is now improper to drink on Purim. On the other hand, the Rif (ibid.) and the Rosh (Megillah 1:8) cite the obligation to drink on Purim without any reservations whatsoever. Apparently, they believe that the Gemara presents the story merely as a cautionary note, with no impact on the Halachah.
