Se uno legge la Megillah in ordine invertito, non adempie al suo obbligo, essendo scritto (Ester 9:28): "E in questi giorni sono commemorati e celebrati". Proprio come la celebrazione non può essere invertita (essendo impossibile che il quindicesimo preceda il quattordicesimo), così la commemorazione (la lettura della Megillah) non può essere invertita.] Se la legge a memoria, o in Targum, o in qualsiasi lingua, egli non adempie al suo obbligo. [("a memoria" :), essendo scritto qui "commemorato" e, altrove (rispetto all'eradicazione di Amalek - Esodo 17:14): "Scrivi questo come commemorazione in un libro". ("o in Targum, ecc." :) Ecco cosa significa: se un ebreo lo legge in Targum e non lo capisce; o se lo legge in qualsiasi altra lingua che non capisce, non adempie al suo obbligo.] Ma può essere letto a coloro che parlano una lingua straniera nella loro lingua, [purché sia scritto in quella lingua, quindi di non averlo letto a memoria.] E se uno che parla una lingua straniera lo ascolta in Ashurith, adempie al suo obbligo. [Il greco è come Ashurith rispetto a questa halachah. È solo che il greco originale è stato perso ed è stato dimenticato come abbiamo scritto sopra (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.
