153 Megillah 1/8-11

(ח) אין בין ספרים לתפילין ומזוזות אלא שהספרים נכתבין בכל לשון, ותפילין ומזוזות אינן נכתבות אלא אשורית. רבן שמעון בן גמליאל אומר: אף בספרים לא התירו שיכתבו אלא יוונית.

(ט) אין בין כהן משוח בשמן המשחה למרובה בגדים אלא פר הבא על כל המצות. אין בין כהן משמש לכהן שעבר אלא פר יום הכפורים ועשירית האיפה.

(י) אין בין במה גדולה לבמה קטנה אלא פסחים. זה הכלל: כל שהוא נידר ונידב קרב בבמה., וכל שאינו לא נידר ולא נידב אינו קרב בבמה.

(יא) אין בין שילה לירושלים אלא שבשילה אוכלים קדשים קלים ומעשר שני בכל הרואה, ובירושלים לפנים מן החומה. וכאן וכאן קדשי קדשים נאכלים לפנים מן הקלעים. קדושת שילה יש אחריה היתר, וקדושת ירושלים אין אחריה התר.

(8) There is no difference between sefarim [books of the Tanach written in holiness, on parchment, and used for personal or public study, or for reading aloud in public. Sometimes the intent is specifically Torah scrolls] and tefillin and mezuzot except that sefarim may be written in any language, while tefillin and mezuzot may only be written in ashurit [in the Hebrew language using a particular set of glyphs]. Rabban Shimon ben Gamliel says, "Even concerning sefarim, they only permitted them to be written in Greek."

(9) There is no difference between the (high) priest anointed with the anointing oil and the "many-clothed" (high-priest), but the bullock which is brought for "all the mitzvoth" (Leviticus 4:2). [(the "many-clothed"): These are the priests who officiated in the second Temple and also in the first Temple from Yoshiyahu on. The cruse of anointing oil was secreted in his days, so that high-priests were invested with the donning of (additional) vestments alone. If the anointed high-priest (but not the "many-clothed") rules to be permitted something for which wilful transgression is punishable by kareth, and he acts upon his ruling, he brings a bullock (as an offering), viz. (Ibid. 3): "And if the anointed priest, etc."]. There is no difference between an officiating priest ("cohein meshamesh") and a pre-empted priest ("cohein she'avar") but the bullock of Yom Kippur and the tenth of the ephah. [("cohein hameshamesh":) If the high-priest sustained a blemish, and another were appointed in his stead, and his blemish disappeared, and he returned to his service, and his "stand-in" stepped down — the first is called "meshamesh," and the second, "avar." ("but the bullock of Yom Kippur":) it being impossible to offer two. And, likewise, with the tenth of the ephah, the daily cakes of the high-priest, it being impossible to offer two. But in all other respects, they are alike. If he (the "avar") comes to offer the incense or to perform any service, he wears eight vestments. And both are commanded (to wed only) a virgin, and are exhorted against marrying a widow, and officiate at sacrifices even in mourning.]

(10) There is no difference between a large bamah (sacrificial mound) and a small bamah but pesachim (Pesach offerings). [This, when the bamoth were permitted. A large bamah is a congregational sacrificial mound, as that of Nov and Giveon. A small bamah is one that each individual makes for himself. Pesachim and all (offerings) like pesachim, i.e., obligatory offerings having a set time, such as temidim and mussafim, (are offered on a large bamah, but not on a small one); but obligatory offerings having no set time, such as the bullock of forgetfulness of the congregation and the goats for (unwitting) idolatry were not offered even on a large bamah.] This is the rule: Whatever is vowed and donated may be offered on a (small) bamah; whatever is not vowed and donated may not be offered on a bamah.

(11) There is no difference between (the sanctuary of) Shiloh and Jerusalem, but that in Shiloh lesser-order offerings and ma'aser sheni are eaten wherever [Shiloh] can be seen, and, in Jerusalem, (only) within the wall. And, in both places, holy of holies are eaten (only) within the enclosure (of the sanctuary). The sanctity of Shiloh permits [of bamoth] after it [i.e., after its destruction.] The sanctity of Jerusalem does not permit [of bamoth] after it.