הַקּוֹרֵא אֶת הַמְּגִלָּה לְמַפְרֵעַ, לֹא יָצָא. קְרָאָהּ עַל פֶּה, קְרָאָהּ תַּרְגּוּם, בְּכָל לָשׁוֹן, לֹא יָצָא. אֲבָל קוֹרִין אוֹתָהּ לַלּוֹעֲזוֹת בְּלַעַז. וְהַלּוֹעֵז שֶׁשָּׁמַע אַשּׁוּרִית, יָצָא:
Any one who reads the Megillah in an irregular manner, does not acquit himself of his obligation; nor in case he reads it by heart, or translated in any language he does not understand; but it is lawful to read it to those who understand foreign languages, in that foreign language. One who speaks a foreign language, who has it read to him in Hebrew, will be released from his obligation.
קְרָאָהּ סֵרוּגִין, וּמִתְנַמְנֵם, יָצָא. הָיָה כוֹתְבָהּ, דּוֹרְשָׁהּ, וּמַגִּיהָהּ, אִם כִּוֵּן לִבּוֹ, יָצָא. וְאִם לָאו, לֹא יָצָא. הָיְתָה כְּתוּבָה בְּסַם, וּבְסִקְרָא, וּבְקוֹמוֹס וּבְקַנְקַנְתּוֹם, עַל הַנְּיָר וְעַל הַדִּפְתְּרָא, לֹא יָצָא, עַד שֶׁתְּהֵא כְּתוּבָה אַשּׁוּרִית, עַל הַסֵּפֶר וּבִדְיוֹ:
Should any person read it so as to make long pauses between the parts, and slumber meanwhile, he will be released from his obligation. If any one should read the Megillah whilst writing, expounding, or correcting it, with intention of thereby becoming released from his obligation, he will have fulfilled it, but not if he had no such intention. If the Megillah was written with paint, ruddle, gum, vitriol black, on papyrus, or on rough vellum, the obligation is not properly fulfilled; but it must be written in Hebrew characters, on good parchment, and with ink.
בֶּן עִיר שֶׁהָלַךְ לִכְרַךְ וּבֶן כְּרַךְ שֶׁהָלַךְ לְעִיר, אִם עָתִיד לַחֲזֹר לִמְקוֹמוֹ, קוֹרֵא כִמְקוֹמוֹ. וְאִם לָאו, קוֹרֵא עִמָּהֶן. וּמֵהֵיכָן קוֹרֵא אָדָם אֶת הַמְּגִלָּה וְיוֹצֵא בָּהּ יְדֵי חוֹבָתוֹ, רַבִּי מֵאִיר אוֹמֵר, כֻּלָּהּ. רַבִּי יְהוּדָה אוֹמֵר, מֵאִישׁ יְהוּדִי (אסתר ב). רַבִּי יוֹסֵי אוֹמֵר, מֵאַחַר הַדְּבָרִים הָאֵלֶּה (אסתר ג):
If an inhabitant of an [open] town had gone to an [anciently] walled town, or one of [an anciently] walled town had gone to an [open] town; if he intend to return [when the Megillah is read] to his place, he shall read it at the same time they read it in his place; if not, he shall read it with the inhabitants of the place in which he then is. From when is it necessary to have commenced the reading of the Megillah, so as to have duly fulfilled the obligation? R. Meir says, "It is obligatory to read the whole thing." Rabbi Yehudah says, "It suffices if he commenced from the verse Ish Yehudi (Esther 2:5)." Rabbi Yose says, "[Even if] from the verse Achar Hedevarim Haeleh (Esther 3)."
הַכֹּל כְּשֵׁרִין לִקְרוֹת אֶת הַמְּגִלָּה, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה, וְקָטָן. רַבִּי יְהוּדָה מַכְשִׁיר בְּקָטָן. אֵין קוֹרִין אֶת הַמְּגִלָּה, וְלֹא מָלִין, וְלֹא טוֹבְלִין, וְלֹא מַזִּין, וְכֵן שׁוֹמֶרֶת יוֹם כְּנֶגֶד יוֹם לֹא תִטְבֹּל, עַד שֶׁתָּנֵץ הַחַמָּה. וְכֻלָּן שֶׁעָשׂוּ מִשֶּׁעָלָה עַמּוּד הַשַּׁחַר, כָּשֵׁר:
All are qualified to read the Megillah, with the exception of a deaf-mute, a shoteh, or a minor; but Rabbi Yehudah allows it to be said by a minor. The following religious acts may not be done before sun-rise on the day on which they are obligatory, viz.:—To read the Megillah, to circumcise, to bathe [on the seventh day of the purification of an unclean or defiled person], to sprinkle [the unclean as a purification]; nor may a woman [who had experienced her menses beyond the usual time, and who was to] wait a day [before she might bathe] do so before the sun-rise of that day. But if any of these acts have been done at any period after day-break, they are valid.
כָּל הַיּוֹם כָּשֵׁר לִקְרִיאַת הַמְּגִלָּה, וְלִקְרִיאַת הַהַלֵּל, וְלִתְקִיעַת שׁוֹפָר, וְלִנְטִילַת לוּלָב, וְלִתְפִלַּת הַמּוּסָפִין, וְלַמּוּסָפִין, וּלְוִדּוּי הַפָּרִים, וּלְוִדּוּי הַמַּעֲשֵׂר, וּלְוִדּוּי יוֹם הַכִּפּוּרִים, לַסְּמִיכָה, לַשְּׁחִיטָה, לַתְּנוּפָה, לַהַגָּשָׁה, לַקְּמִיצָה וְלַהַקְטָרָה, לַמְּלִיקָה, וְלַקַּבָּלָה, וְלַהַזָּיָה, וּלְהַשְׁקָיַת סוֹטָה, וְלַעֲרִיפַת הָעֶגְלָה, וּלְטַהֲרַת הַמְּצֹרָע:
The following religious acts may be done during the whole of the day [on which they are obligatory], viz.:—The reading of the Megillah; of the Hallel; the sounding of the cornet; the use of the loolab, or palm-branch; the prayer at the additional offering; the additional offering; the confession of sin on sacrificing the bulls; the confession to be made on bringing the [second] tithe; the confession of sin by the high priest on the day of atonement; the imposition of hands [on a sacrifice]; the slaughtering of a sacrifice; the waving of the offering; the bringing it to the altar; the taking of the handful of flour (Lev. 2:2); the burning with incense of the fat of a sacrifice on the altar; the pinching or wringing off the head of fowls brought as sacrifices (Lev. 1:15); the receiving of the blood of a sacrifice; the sprinkling thereof on the altar; the giving the bitter waters to drink to a woman suspected of adultery; the striking off of the heifer's neck (Deut. 21:4); and the purification of a leprous person.
כָּל הַלַּיְלָה כָּשֵׁר לִקְצִירַת הָעֹמֶר וּלְהֶקְטֵר חֲלָבִים וְאֵבָרִים. זֶה הַכְּלָל, דָּבָר שֶׁמִּצְוָתוֹ בַיּוֹם, כָּשֵׁר כָּל הַיּוֹם. דָּבָר שֶׁמִּצְוָתוֹ בַלַּיְלָה, כָּשֵׁר כָּל הַלָּיְלָה:
The following acts may be done during the whole of the night: the cutting of the sheaves for the "omer," and the burning with incense of the fat and members of a burnt-offering on the altar (Lev. 6:9). This is the rule:—Whatever is commanded to be done by day, may legally be done during the whole of the day; and whatever is commanded to be done by night, it is lawful to do during the whole of the night.