Megillah 9A

כאן בגופן שלנו, כאן בגופן שלהן.

Here, the Mishnah is referring to Torah scrolls written in another language in our script, i.e., in Hebrew letters. There, the baraita is referring to Torah scrolls written in another language in their script, in the letters of another alphabet.

אמר ליה אביי: במאי אוקימתא לההיא? בגופן שלהן, מאי איריא מקרא שכתבו תרגום ותרגום שכתבו מקרא? אפילו מקרא שכתבו מקרא ותרגום שכתבו תרגום נמי. דהא קתני: עד שיכתבנו אשורית על הספר בדיו!

Abaye said to Rava: How did you establish that baraita, i.e., that it is referring to Torah scrolls written in another language in their script? If it is so, why did the baraita specifically teach that the legal status of a Hebrew verse in the Bible that one wrote in Aramaic translation, or a verse written in Aramaic translation that one wrote in the Hebrew of the Bible, is not that of sacred writings? The legal status of even a Hebrew verse in the Bible that one wrote in the Hebrew of the Bible and a verse written in Aramaic translation that one wrote in Aramaic translation are also not that of sacred writings, as it is taught at the end of the baraita: A Torah scroll renders the hands impure only if one writes it in Ashurit script, on a parchment scroll, and in ink.

אלא, לא קשיא: הא רבנן, הא רבן שמעון בן גמליאל.

Rather, the matter must be explained differently. This is not difficult. This ruling in the Mishnah is according to the Rabbis, who permit writing Torah scrolls in any language, and that ruling in the baraita is according to Rabban Shimon ben Gamliel.

אי רבן שמעון בן גמליאל הא איכא יונית! אלא, לא קשיא: כאן בספרים, כאן בתפלין ומזוזות.

The Talmud asks: If the baraita is according to Rabban Shimon ben Gamliel, in addition to Ashurit, isn’t there Greek in which the Torah may also be written? Rather, say this is not difficult. Here, the Mishnah is referring to Torah scrolls, which may be written in any language; there, the baraita is referring to tefillin and mezuzot, which may be written only in Hebrew, using Hebrew script.