[67a - 19 lines; 67b - 49 lines]
We recommend using the textual changes suggested by the Bach and the marginal notes of the Vilna Shas. This section is devoted to any other important corrections that Acharonim have pointed out in the Gemara and Rashi.
 Gemara 67a [line 1]:
"Af Al Gav d'Hashta Leika" אף על גב דהשתא ליכא
(a) See below, entry #2a.
(b) These words do not appear in the text of Rabeinu Chananel on this line, but rather later, only in the case of the woman who gave cooked food to her son (Tosfos to Daf 66b DH Isha).
 Gemara [line 15]:
"Amar Reish Lakish..." אמר ריש לקיש
In the text of many of the early Rishonim, the following words appeared:
"v'Leis Hilchesa k'Chol Hanei Shematesa, Ela Ki Ha d'Amar Reish Lakish ..." ולית הלכתא ככל הני שמעתתא אלא כי הא דאמר ריש לקיש See Insights.
 Gemara 67b [line 24]:
"Achar Achar l'Chulan" אחר אחר לכולן
The Girsa of the Ran in the second Perek of Shevuos is
"Achar Echad l'Chulan" אחר אחד לכולן - see his explanation there (Rashash)
1)[line 1]נמלNAMEL- (O.F. port) port
2a)[line 1]אף על גב דהשתא ליכאAF AL GAV D'HASHTA LEIKA- (a) [a woman may not immerse in the water of a port because the ships there churn up the mud and it will invalidate the Tevilah] even though at present there is no [mud on her feet] (RASHI); (b) according to RABEINU CHANANEL, these words do not appear on this line (see Girsa Section #1). A woman may not immerse in a port because she will perform the Tevilah quickly so as not to be embarrassed by the people there, and the Tevilah will not be valid (TOSFOS to Daf 66b DH Ishah, citing RABEINU CHANANEL)
b)[line 1]אימר ברדיוני נפלEIMAR B'RIDYONI NAFAL- it is possible to say that it (the mud) was wiped off her feet by the water as she came out (RASHI)
3)[line 2]בנתיהBENASEI- his daughters
(a)The Torah rules that rainwater is Metaher (purifies) only when it is collected in a cavity, or "b'Ashboren," a fact that is learned from Vayikra 11:36, where the verse states that a "Mikveh Mayim" (an accumulation of water) purifies. While the rainwater is flowing (e.g. down a slope, known as Chardelis or Katafras), it cannot be Metaher.
(b)There must be at least forty Se'ah of rainwater in a Mikvah in order for it to be Metaher, which is approximately equal to 288, 331.78 or 576 liters, depending upon the differing Halachic opinions.
(c)Spring water is Metaher both while it is flowing (Zochelin) as in a river, and when it is collected in a cavity.
(d)Avuha d'Shmuel felt that during the month of Nisan the rivers swell from an influx of rainwater and melting snow. The rivers may contain a majority of Notfin, making them invalid for Taharah while flowing. He therefore constructed Mikva'os in which to immerse.
5)[line 3]מפציMAPATZEI- mats
6)[line 5]אף על גב דהשתא ליכאAF AL GAV D'HASHTA LEIKA- even though at present there are no [remnants of the cooked food left on her body]
7)[line 6]אימר ברדיוני נפלEIMAR B'RIDYONI NAFAL- it is possible to say (a) that when she was on the way out of the water, the cooked food was wiped off by the water and it fell off of her body (RASHI); (b) that the cooked food slipped down, off of her body (TOSFOS to Daf 66b, citing RABEINU CHANANEL); (c) that the cooked food was shaken off her body (TOSFOS ibid., citing RABEINU TAM. According to Rabeinu Tam, the Girsa is "B'DIDYONI," from the word "Nedidah," shaking.)
8)[line 7]רבדי דכוסילתאRIVDEI D'CHUSILTA- the incisions (O.F. pointures) made with a lancet (O.F. flemie, a pointed two-edged surgical knife used to make small cuts and to let blood)
9)[line 7]עד תלתא יומי לא חייציAD TELASA YOMEI LO CHAITZEI- [the healing wound] is not considered a Chatzitzah (an intervening substance) for three days (until it begins to form a hard scab)
10)[line 9]לפלוףLIFLUF- (O.F. chacide) mucus that comes out of the eye
11)[line 10]לירקLI'RAK- to turn greenish yellow
12a)[line 11]כחול שבתוך העיןKECHOL SHEB'SOCH HA'AYIN- a blue or tinted powder applied to the eyes (lit. in the eyes) for medicinal purposes
b)[line 12]שעל גבי העיןSHE'AL GABEI HA'AYIN- a blue powder used as eye shadow (lit. over the eyes)
13)[line 13]פורחותPORCHOS- (a) open and close very often [shaking off the powder] (RASHI, 1st explanation); (b) produce tears [washing off the powder] (RASHI, 2nd explanation)
14)[line 14]עצמהATZMAH- she closed them tightly
15)[line 16]דרך גדילתהDERECH GEDEILASAH- the way that she normally functions; her body position under normal conditions
16)[line 17]האיש נראהHA'ISH NIR'EH (NEGA'IM: NIG'EI ADAM)
(a)When a Jew develops a mark on his body the size of a Gris (a Cilician bean, approximately the size of a dime) that looks like the skin disease of Tzara'as, a Kohen must be summoned to ascertain whether or not it is a Nega Tzara'as. The Kohen inspects the mark during the day, but not in bright sunshine and not under conditions that obstruct the sunlight, such as a cloudy day or a darkened room. Our Gemara quotes the Mishnah (Nega'im 2:4) that states that it is only considered a Nega if it is visible while the man is standing in the way that a man normally stands.
(b)For a full discussion of Tzara'as, see Background to Nidah 19:15a.
17a)[line 17]עודרODER- a person who is hoeing (this refers to how much of his armpits (RASHI) or crotch (TOSFOS) are revealed)
b)[line 17]מוסק זיתיםMOSEK ZEISIM- a person who is picking olives (this refers to how much of his crotch (RASHI) or armpits (TOSFOS) are revealed)
c)[line 18]אורגתOREGES- a woman who is weaving (this refers to how much of her armpits (RASHI and TOSFOS) are revealed)
18)[last line]נימאNIMA- a hair
19)[line 1]שלשSHALOSH- three hairs that are folded together and tied
20)[line 3]רובו המקפיד עליו חוצץRUBO HA'MAKPID ALAV CHOTZETZ (CHATZITZAH)
(a)Certain Mitzvos require that there be no intervening substance (Chatzitzah) between the person performing the action and the substance upon which or in which the action is performed. Among these Mitzvos are Tevilah (immersion in a Mikvah), where the person's skin must touch the water, and the Avodah (divine service) in the Beis ha'Mikdash, during which a foreign substance must not intervene between the Kohen and the Keli Shares (sanctified utensil), or between the Kohen's feet and the floor of the Azarah.
(b)An intervening substance that covers the majority of one's body and that a person minds (and would normally remove) causes a Chatzitzah that disqualifies his immersion in a Mikvah.
21)[line 13]משום סרך בתהMISHUM SERACH BITAH- because of her daughter learning from her example (lit. clinging to her) (but not knowing to differentiate between the seventh and the eighth day)
22)[line 17]אריותאARYEVASA- lions
23)[line 17]נרשNARASH- in the town of Narash (Narse), a town in Bavel
24)[line 18]פפוניאPAPONYA- in the name of a city (presumably Epiphania, a city on the Euphrates River)
25)[line 19]פומבדיתאPUMBEDISA- a town in Bavel (lit. Mouth of Bedisa, a canal of the Euphrates), the location of a great Yeshiva that existed for approximately 800 years. The scholars of Pumbedisa were known for their keen intellect (Bava Metzia 38b). To emphasize its importance as a Torah center, Rabah and Rav Yosef stated that just as one is prohibited from leaving Eretz Yisrael to Chutz la'Aretz, so, too, is one prohibited to leave Pumbedisa (Kesuvos 111a). At the time of the incident described in our Gemara, Abaye was the Rosh Yeshiva in Pumbedisa.
26)[line 19]צנהTZINAH- the cold
27)[line 20]מחוזאMECHOZA- a large Jewish trading town on the Tigris River in Bavel
28)[line 20]אבולאיIBULA'EI- (a) Nochri guards of the city gate (RASHI, 1st explanation); (b) underground caverns on the way to the Mikvah (RASHI, 2nd explanation)
29)[line 23]משום דרבי שמעוןMISHUM D'REBBI SHIMON- (this is the answer of the Gemara)
30)[line 23]"[ואם טהרה מזובה וספרה לה שבעת ימים ו]אחר תטהר""[V'IM TAHARAH MI'ZOVAH, V'SAFRAH LAH SHIV'AS YAMIM V']ACHAR TITHAR."- "[And when she becomes pure from the Zivus (her flow stops), she shall count seven days for herself and] afterwards she will be [ritually] purified." (Vayikra 15:28)
31)[line 24]"אחר" אחר לכולן"ACHAR" ACHAR L'CHULAN- "afterwards" means after one undivided period of seven clean days (see Girsa Section #3)
32)[line 28]חופפתCHOFEFES- scrubbing her hair (RABEINU TAM) and body (RABEINU SHEMAYA in the name of RASHI - these opinions are brought in the Rosh at the end of Hilchos Mikva'os)
33a)[line 37]כולהו אמרינןKULHU AMRINAN- we rule according to all of them (the previous statements of Rav Huna)
b)[line 38]"שכן" לא אמרינן"SHE'KEN" LO AMRINAN- we do not rule like Rav Huna with regard to his extension of the Halachah. Even though it is permissible to prepare on Friday for immersion on Saturday night, for example, we do not apply this law to weekdays. She must prepare on the day that she goes to the Mikvah.
34)[line 43]ליתא דאפשרLEISA D'EFSHAR- there is no case when it is permitted to do so
35)[line 47]סוראSURA- from a town in Southern Bavel between the canals, the seat of the great Yeshiva founded by Rav
36)[line 48]דביתהו דאבא מרי ריש גלותאDEVIS'HU D'ABA MORI REISH GALUSA- the wife of Aba Mori, the Reish Galusa
37)[last line]איקוטIKUT- they (the Reish Galusa and his wife) had a quarrel
38)[last line]לפיוסהL'FIYUSAH- to appease her
39)[last line]מאי איתיה השתאMAI ISEI HASHTA?- Why did you come now? (at night)