[14a - 37 lines; 14b - 33 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.
 Rashi 14a DH Hischilu ד"ה התחילו:
The words "Ein Metamei" אין מטמא
should be "Ein Metam'in" אין מטמאין
 Rashi 14a DH Ela Ha Gazur [at the end of the page] : ד"ה אלא הא גזור
The words "d'Stam Yadayim Lo Gazru Samuch l'Netilasan Maga l'Terumah דסתם ידים לא גזרו סמוך לנטילתן מגע לתרומה
should be reversed and should read
"Samuch l'Netilasan Maga l'Terumah d'Stam Yadayim Lo Gazru" סמוך לנטילתן מגע לטומאה דסתם ידים לא גזרו
1)[line 6]אין שני לתרומהEIN SHENI LI'TRUMAH- the person who ate the Shelishi l'Tum'ah, although he is considered a Sheni for Hekdesh, and he makes Hekdesh into a Shelishi, is not considered a Sheni for Terumah. He does not even make the Terumah Pesulah (see Background to Shabbos 13:23)
2a)[line 6]חולין שנעשו על טהרת תרומהCHULIN SHE'NA'ASU AL TAHARAS TERUMAH
If someone guarded his Chulin from Tum'ah as one normally guards Terumah, it is called "Chulin she'Na'asu Al Taharas Terumah" and has laws that are similar to Terumah. (With regard to Hekdesh, however, everything is considered a Rishon l'Tum'ah, even Terumah itself. A person who eats Terumah Tehorah is also a Sheni l'Kodesh. Such is the stringency of Hekdesh!)
b)[line 6]בחולין שנעשו על טהרת תרומהB'CHULIN SHENA'ASU AL TAHARAS TERUMAH- The reason why the Gemara gives only Chulin she'Na'asu Al Taharas Terumah as the example of a Shelishi, and does not list Terumah itself (which can be a Shelishi if it is touched by a Sheni l'Tum'ah; see Background to Shabbos 13:23) is that it is not likely that a person would eat Terumah Pesulah, since he would transgress a positive commandment by doing so.
3)[line 16]מי מערותMEI ME'AROS- water found in caves
4)[line 17]מכונסין וסרוחיןMECHUNASIN U'SERUCHIN- collected and stagnant
5)[line 23]וטהור שנפלו על ראשו ורובוV'TAHOR SHE'NAFLU AL ROSHO V'RUBO- The first Gezeirah of "ha'Ba Rosho v'Rubo" differs from the second Gezeirah in two ways: (a) The first Gezeirah applies only on the day of Tevilah, whereas the second Gezeirah applies also on future days; (b) The first Gezeirah applies even when he goes into the water, whereas the second Gezeirah applies only when the water was poured onto him (see Insights to the Daf)
6)[line 31]עסקניותASKANIYOS- busy; constantly touch things without intent
7)[line 34]האוחז ספר תורה ערוםHA'OCHEZ SEFER TORAH ARUM- one who holds the parchment of an uncovered Sefer Torah
8)[line 4]סמי מכאןSAMI MI'KAN- (lit. remove from here) remove Tevul Yom from the list
9)[line 8]מחמת ידיםMACHMAS YADAYIM- (The Gemara does not necessarily mean liquids that were made Teme'im because they touched unwashed hands; the same would apply to liquids that were made Teme'im in any way.)
10)[line 11]במשקין דזבMASHKIN D'ZAV
The reason for the decree of the Chachamim that liquids that are Rishon and Sheni l'Tum'ah are Metamei utensils is that there are liquids which are Metamei utensils mid'Oraisa; namely the bodily liquids of a Zav or Zavah that are Avos ha'Tum'ah. The Zov, semen, saliva, and urine of a Zav, and the blood, saliva, and urine of a Zavah are all Avos ha'Tum'ah. They come from the Ma'ayanos ha'Zav (lit. fountains of the Zav), i.e. they have the quality of saliva, which builds up before it comes out.
11)[line 17]ארץ העמיםERETZ HA'AMIM- (lit. the land of the nations) the lands outside of Eretz Yisrael
12)[line 18]כלי זכוכיתKLEI ZECHUCHIS- glassware
13)[line 19]כתובהKESUVAH- the Jewish marriage contract
14)[line 19]כלי מתכותKLEI MATCHOS
The six types of metal utensils which are listed in the Torah (Bamidbar 31:22) are gold, silver, copper, iron, tin and lead. If they become Tamei, they can be immersed in a Mikvah to make them Tahor again.
15)[line 21]סיעתוSIA'TO- his followers
16)[line 25]לתלותLITLOS- to suspend the Terumah, i.e., it is not burned, but it may not be eaten
17)[line 28]לא קבלו מינייהוLO KIBLU MINAIHU- the people did not accept from them [their decree]
(a)According to Torah law, in a courtyard which has in it houses owned by different people, all of the neighbors may transfer objects from their houses to the courtyard and into other houses on Shabbos. Even though each house is a separate Reshus ha'Yachid, it is permissible to move objects from one Reshus ha'Yachid to another. Such is also the case when several courtyards open on a dead-end alley, and when a city is completely walled. (RAMBAM Hilchos Eruvin 1:1)
(b)Shlomo ha'Melech decreed that transferring objects from one Reshus ha'Yachid to another is forbidden, unless an Eruv Chatzeiros (lit. a mixing of the courtyards) is created on Friday, before Shabbos begins. (The equivalent of an Eruv Chatzeiros for an alley or a city is called a Shituf Mava'os.) This is accomplished by all of the neighbors collectively setting aside a loaf of bread, in one common container, in one of the houses of the courtyard, or one of the courtyards of the alleyway. This shows that all neighbors have an equal share in all of the Reshuyos ha'Yachid, just as they all have a share in that bread. They can be considered one Reshus again. (In the case of an alley or city, any food is permissible to use as an Eruv, except for water, salt and mushrooms.) (RAMBAM ibid. 1:4-9)