[58a - 51 lines; 58b - 38 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 58b DH Nitlu Inbeleihem ד"ה ניטלו עינבליהם:
(a) The Maharshal erases the words enclosed by parentheses. According to his opinion, it is necessary to emend Rashi DH Ela (at the end of the Amud) and Rashi 59a DH Ho'il, as is written in the margin. His changes seem to correct Rashi's words such that they do not contradict what he wrote above, 52b DH b'Ba'in. According to what we write in Insights to Shabbos 52:2 in the name of the Pnei Yehoshua, however, there is no contradiction even without the emendations.
(b) However, Tosfos DH Ela Amar seems to have had the Girsa of the Maharshal. See there in the name of the Ritzba, who brings proof for Rashi's explanation (according to the Girsa of the Maharshal).
1)[line 1]עטרות כלותATROS KALOS
After the destruction of the Beis ha'Mikdash, the Sages decreed that many forms of Simchah (joy and merriment) should be curtailed because of mourning. Among the items prohibited are the crowns that brides used to wear at their weddings, which Rebbi Yochanan explains (Sotah 49b) are the Ir Shel Zahav crowns (a golden crown with a picture of a city engraved on it) that are mentioned in our Perek.
2)[line 8]מירתתMIRTAS- he will be afraid [that his master will think that he purposely removed the badge to make him look like a free man]
3)[line 8]מיקפל ליהMIKPAL LEI- he will fold up the ends of his cloak
4)[line 8]מחית ליה אכתפיהMACHIS LEI A'KASPEI- lay the ends of his cloak on his shoulders (to cover up the place of the badge)
5)[line 10]טלית מקופלתTALIS MEKUPELES- a cloak which while being worn has its ends folded over one's shoulders
6)[line 13]לא ליפקוLO LEIFKU- should not go out
7)[line 14]סרבלי חתימיSARVELEI CHASIMEI- coats which have on them the emblem of the Reish Galusa (exilarch)
8)[line 21]זוגZOG- a bell
9)[line 30]דבר המקפיד עליו רבוDAVAR HA'MAKPID ALAV RABO- a badge that his master cares about
10)[line 4]יורדין לידי טומאתן במחשבהYORDIN L'YEDEI TUM'ASAN B'MACHSHAVAH
(a)A utensil is considered ready to receive Tum'ah only after it is completely finished. Even if the artisan only decided that the utensil needs no more work, it is considered complete and may become Tamei. In order to terminate this status, an action must be performed on the utensil.
(b)Utensils that are attached to the ground do not receive Tum'ah, as is learned from Vayikra 11:36. The bell that is subordinate to the door that is attached to the ground also does not receive Tum'ah for this reason. However, as soon as the owner decides to use it for his animal, it may receive Tum'ah. The decision alone is enough to change its status in this case.
(c)The action that must be performed to change the status of a utensil to one where the utensil no longer receives Tum'ah must be an action that change the utensil itself. If a person takes the bell of his animal and attaches it to his door, this alone does not change its status. It still receives Tum'ah until he changes the bell itself (for example, removing the clapper.)
11a)[line 6]עינבלINBAL- clapper
b)[line 7]מה נפשך אי מנא הואMAH NAFSHACH, IY MANA HU- That is, "if you consider an object that decorates an animal to be a Kli that is Mekabel Tum'ah..." (The truth is, of course, that it is not Mekabel Tum'ah, as the Gemara said earlier, in Daf 52b. See Insights here.)
c)[line 11]מנין למשמיע קולMINAYIN L'MASHMI'A KOL- That is, since the owner benefits through the bell by "hearing" where his animal is standing, the bell is considered to be a Kli that is used by people. (They use it by listening to it.) It is not just an animal ornament. (TOSFOS DH In)
12)[line 13]אפילו דיבורAFILU DIBUR- even a utensil that makes sound
13)[line 18]זגיןZAGIN- bells
14)[line 18]מכתשתMACHTESHES- a mortar
15)[line 18]עריסהARISAH- (O.F. brez) a cradle
16)[line 18]מטפחות ספריםMITPECHOS SEFARIM- scroll mantles
17)[line 19]מטפחות תינוקותMITPECHOS TINOKOS- bibs
18)[line 25]הדיוטHEDYOT- a commoner, a person who is not a craftsman
19)[line 26]הזוג והעינבל חיבורHA'ZOG VEHA'INBAL CHIBUR- At present the Gemara thinks that the Zog and Inbal of the Mishnah in Parah are attached to each other. The Gemara's question is as follows:
(a) RASHI: The Gemara is inferring from this Mishnah not only that the bell and clapper are considered one Kli, but also that if they are dismantled they are no longer Kelim at all and they are both Tahor. (See Hagahos Rav Eliezer Moshe Horowitz.)
(b) TOSFOS (DH Masiv): The Gemara thinks that according to Abaye, even if the bell is dismantled, when either of the two parts of the former bell become Tamei the other part should become Tamei as well. (See Tosfos.)
20)[line 28]מספורת של פרקיםMISPORES SHEL PERAKIM- shears consisting of separable blades
21)[line 28]איזמל של רהיטניIZMEL SHEL REHITNI- the blade of a plane
If a person (or utensil) became Tamei through touching a Mes, he must wait seven days to become Tahor. On the third and seventh days he must have spring water mixed with the ashes of the Parah Adumah (see Background to Bechoros 25:11; the mixture is known as "Mei Chatas") sprinkled on him. A person who is Tahor dips three Ezov (hyssop) branches that have been bound together into the mixture and sprinkles them on the person who is Tamei. On the seventh day, he immerses in a Mikvah after the mixture is sprinkled on him in order to complete his Taharah. (Bamidbar 19:17-19)
23)[line 32]בשעת מלאכהBI'SHE'AS MELACHAH- at the time that they are being used
24)[line 35]וגזרו על טומאה שלא בשעת מלאכהV'GAZRU AL TUM'AH SHE'LO BI'SHE'AS MELACHAH- That is, the Rabanan only decreed Tum'ah when the two parts of the Kli are attached, but not in use. When they are no longer attached, they do not make each other Tamei even mid'Rabanan. Therefore, when the Zog and Inbal are dismantled, they should not retain any Tum'ah at all. (Tosfos DH v'Chi Teima)