Tosefta su Deuteronomio 23:78

Everyone is liable in reading the Megillah -- Kohanim, Levites, and Israelites, and freed slaves, disqualified [Kohanim], Netinim (i.e., descendants of Gibeonites), and mamzerim, eunuchs, those born sexually impotent, one wounded with crushed or severed testicles (=פצוע דכא וכרות שפכה, see Deut. 23:2), all of them are liable, and can cause others to fulfill their obligations. A hermaphrodite fulfills the obligations of his (or her) gender but not of those that are not of his (or her) gender. One who is half slave and half freedman does not cause those that are of his gender or not of his gender to fulfill their obligation. Women and slaves and minors are exempt and they do not cause others to fulfill their obligation. Said Rabbi Yehuda, when I was a child I read [the Megillah] in front of Rabbi Tarfon in Lod and he praised me. Said Rebbi, when I was a child I read [the Megillah] in front of Rabbi Yehuda in Usha, and there were elders there, and none of them said a word. They said to him, one cannot bring a proof from one (i.e., such as Rabbi Yehuda), who permitted that very thing to be done. [Nevertheless,] from that time and onward, they became accustomed to permit minors to read [the Megillah] in public.

Workers that were hoeing among the fig trees or picking dates or harvesting olives -- they may eat and are exempt, since the Torah gave them permission (see Deut. 23:25-26). [But] they may not dip [the figs or olives] in salt and eat unless the homeowner gave them permission, and they may not eat them with bread unless the the homeowner gave them permission.

[Continuing on the theme of respect for elders,] what is the "rising" (kimah) of which the Torah spoke (Lev. 19:32), "Before the elderly you shall 'rise' (takum)"? [It means that one should] rise before [the elderly who are] within four amot. What is the "deference" (ha'dor) of which the Torah spoke (ibid.), "...and show 'deference' (v'hadarta) before the aged ones"? [It means that one does] not stand in his place (i.e., the place where the aged one normally stands), and does not speak in his place, and does not contradict his words. [Rather,] treat him with reverence and fear, whether in business dealings, when you enter [a place], and when you leave [a place]. And they take precedence over every person, as it is says (Deut. 1:15), "And I appointed them (i.e., wise and knowledgeable men) as leaders over you." § [Related to matters of respect,] one who goes out to war should dig a hole [to defecate in], and turn one's back, and cover it up, as it says (Deut. 23:14), "and you shall dig with it (i.e., with a spade), and you shall turn your back [to defecate], etc." One who relieves himself (="המסיך את רגליו", see Judges 3:24) faces the people, and one who urinates does so with his back to the Holy. Said Rabbi Yosei, to what case does this refer? From [Mount] Scopus and closer [to the Temple], but from [Mount] Scopus and further, there is no need.

A male Egyptian [convert] that marries a female Egyptian [convert], [or] a male Edomite [convert] that marries a female Edomite [convert]—the first and second generation is forbidden [from marrying into the congregation; see Devarim 23:9]; but the third is permitted. Said Rabbi Yehudah: Minyamin (sic! name in Ehrfurt manuscript) the Egyptian convert was havruta with one of the students of Rabbi Akiva. He said: "I am an Egyptian convert and I married an Egyptian convert. Behold I will go marry off my son to an Egyptian convert woman in order that my grandson should be fit to marry into the congregation, in order to fulfil what it says: "The third generation let them enter the congregation of God" (Devarim 23:9)." Rabbi Akiva said to him: "Minyamin you have erred in halakhah—Sanacherib, king of Assyria, came already and mixed up all of the nations; Ammonites and Moabites are not in their place, neither are Egyptians or Edomites in their place. Rather, a male Ammonite can marry a female Egyptian, a male Egyptian can marry a female Ammonite, and any one of these can marry anyone from any of the families of the earth, and any one of the families of the earth can marry any of these. It all depends on the child [whether he is able to marry into the community or not, since any of these people if they converted would be kosher Jews]."