[67a - 46 lines; 67b - 30 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, Rashi and Tosfos.
 Gemara 67a [line 24]:
"Badad Yeshev, Michutz la'Machaneh Moshavo, Badad Yeshev, Levado Yeshev, Michutz la'Machaneh Moshavo" בדד ישב מחוץ למחנה מושבו בדד ישב לבדו ישב מחוץ למחנה מושבו
The words "Badad Yeshev, Levado Yeshev, Michutz la'Machaneh Moshavo" בדד ישב לבדו ישב מחוץ למחנה מושבו are unnecessary and arose from a misunderstanding of the words of the Maharshal (DIKDUKEI SOFRIM #7)
 Rashi 67a DH Lo Yochlu Mimenu ד"ה לא יוכלו ממנו:
The words "Gabei Ish Ki Yiheyeh Tamei" גבי איש כי יהיה טמא
should be "d'Gabei Ish Ki Yiheyeh Tamei" דגבי איש כי יהיה טמא (early printings of the Gemara)
 Rashi 67a DH Yachol Yehu Zavin ד"ה יכול יהו זבין:
The words "mid'Lo Kesiv Machaneh" מדלא כתיב מחנה
should be "mid'Lo Kesiv Machanam" מדלא כתיב מחנם (RASHASH; this is also the Girsa cited in the Hagahos v'Tziyunim of the Oz v'Hadar printing.)
1)[line 13]לנפש דכתב רחמנא למה לי?L'NEFESH LAMAH LI?- If the Torah wanted us to deduce that when most of the Tzibur is Tamei then they may not offer a Korban Pesach on Pesach Sheni, then the word "Nefesh" is not necessary. Had the Torah simply written "Tamei," we would have understood that if an individual is unable to offer his Pesach due to any Tum'ah, he has the option of Pesach Sheni — but a Tzibur never does. The only reason for the verse to include this word is to tell us that the only Tum'ah which need not be pushed off until Pesach Sheni is Tum'as Mes — when it affects a Tzibur.
2)[line 23]לפנים ממחיצתוLIFNIM MI'MECHITZASO- within his bounds; i.e. into any walled city (see Background to 66:32:c)
3)[line 26]נתקוNITKO- removed it (the Lav)
4)[line 27]בארבעיםB'ARBA'IM- [receives] forty [lashes]
5)[line 28]לפנים ממחיצתןLIFNIM MI'MECHITZASAN- within their bounds; i.e. into the Machaneh Leviyah (see Background to 66:33:a and next entry)
6)[line 30]למחנה לויהMACHANEH LEVIYAH (KEDUSHAS MACHANOS)
(a)There are three Machanos (areas of designated holiness) within the city of Yerushalayim, which correspond to the three Machanos (encampments) in the Midbar.
(b)The entire area within the walls of Yerushalayim — excluding Har ha'Bayis (the Temple Mount) — is termed the Machaneh Yisrael. This area corresponds to the encampment of the twelve tribes in the Midbar. The Machaneh Yisrael is off-limits to Metzora'im, who are may not enter any walled city in Eretz Yisrael.
(c)The area between the Azarah and the wall surrounding Har ha'Bayis, including the Ezras Nashim, is termed the Machaneh Leviyah. This corresponds to the area in the Midbar around the Mishkan, where the Leviyim camped. This area has a higher level of Kedushah; not only may Metzora'im not enter, but neither may Zavin, Zavos, Nidos or Yoldos.
(d)The entire area contained within the Azarah is termed the Machaneh Shechinah. This includes the Ezras Yisrael, the Ezras Kohanim (containing the Beis ha'Mikdash, the Mizbe'ach, and various Lishkos [chambers]), and the area under the gate to the Azarah known as Sha'ar Nikanor — but not the Ezras Nashim. This area corresponds to the part of the Mishkan in the Midbar that was within the Kela'im (curtains). This area has an even higher level of Kedushah; even a Temei Mes or Temei Sheretz may not enter the Machaneh Shechinah.
7)[line 32]במחיצתוB'MECHITZASO- within his bounds (and Moshe was a Levi)
8)[line 44]הזאה שלישיHAZA'AH SHELISHI U'SHEVI'I (TUM'AS MES)
(a)A k'Zayis of the flesh of a Mes (corpse) is an "Avi Avos ha'Tum'ah" and causes other people or objects to become Tamei through Maga (contact), Masa (carrying), or Ohel (being in the same covered area as the person or object; see Background to 9:3).
(b)If a person or utensil becomes Tamei through touching or being in the same room as a Mes (or a part of a Mes which is Metamei b'Ohel), he/it must wait seven days before he/it is able to go to the Mikvah in order to become Tahor. On the third and seventh days, Mei Chatas (ashes of the Parah Adumah mixed in spring water — see Background to 17:20) is sprinkled on the person or utensil. A person who is Tahor dips three Ezov (hyssop) branches which have been bound together into the mixture, and sprinkles them on the person or utensil which is Tamei. After this process is complete, the person or utensil is immersed in a Mikvah to complete the purification process (Bamidbar 19:17-19).
9)[line 45]טמא שרץTEMEI SHERETZ- The word "Kol" includes not only one who came into contact with one of the seven Sheratzim, but also one who became Tamei through coming into contact with any Tum'ah which transfers Tum'ah through contact. One other such example is a Neveilah.
10)[last line]מטמא באונסMETAMEI B'ONES- causes Tum'ah no matter the circumstance (see Background to 66:33:h)
11)[line 4]פריעה/ ופרימהPERI'AH/PERIMAH
A Metzora Muchlat (see Background to 66:32) must let his hair grow (Peri'ah), tear his clothing for the length of at least one Tefach (Perimah), and cover his head and face down to his lips like a mourner (Vayikra 13:45).
12)[line 5]מטמא משכב ומושבMETAMEI MISHKAV U'MOSHAV
14)[line 7]בעל קריBA'AL KERI
One who has emitted Keri (semen) becomes a Rishon l'Tum'ah. He may not enter the Machaneh Leviyah (see above, entry #6), nor may he eat Ma'aser, Terumah or Kodshim. He becomes Tahor upon immersing in a Mikvah and may immediately enter Machaneh Leviyah and eat Ma'aser. Until nightfall he remains a "Tevul Yom" (see Background to Pesachim 34:21), after which he may once again eat Terumah or Kodshim. Mid'Rabanan he may not enter the Ezras Nashim of the Beis ha'Mikdash until nightfall.
15)[line 11]כחתימת פי האמהK'CHASIMAS PI HA'AMAH- enough to seal the opening from which it leaves the body. This is a larger amount than a Gris, which is the minimum size of a Nega Tzara'as (TOSFOS).
16)[line 12]ואיתקש ליה בעל קרי לזבV'ISKISH LEI BA'AL KERI L'ZAV- the Torah equates a Ba'al Keri and a Zav in the following verse: "Zos Tiheyeh Toras ha'Zav va'Asher Tetzei Mimenu Shichvas Zera" (Vayikra 15:32)
17)[line 14]ורבי יהודה שפיר קאמר רבי שמעון!V'REBBI YEHUDAH — SHAPIR KA'AMAR LEI REBBI SHIMON!- How does Rebbi Yehudah answer the refutation of Rebbi Shimon (on 67a)?
18)[line 20]אין זבין ומצורעין משתלחיןEIN ZAVIN U'METZORA'IN MISHTALCHIN- that is, they do not incur Kares even if they enter the Azarah (the Machaneh Shechinah)
19)[line 23]מחילות לא נתקדשוMECHILOS LO NISKADSHU- tunnels and caverns [located beneath the Azarah] did not receive the same Kedushah [as the Azarah] (RASHI). (This does not appear to coincide with the Gemara's explanation on 86a; see Insights).