SIX LEVELS OF MIKVAHS: the places where water has entered have six levels, each greater than the prior

POOLED WATER: a hole in the earth into which non-flowing water enters and which contains less than forty seah, which is the requisite amount for a mikvah

POOLED: derived from "puddled water" (Isiah 30:14)

AN IMPURE PERSON DRANK AND A PURE PERSON DRANK, [he becomes] IMPURE: if an impure person drank from this water first, and afterward a pure person cam and drank from it, the pure person is rendered impure. Since a drop fell from the mouth of the impure person into the puddle, and lest the pure person drinks and becomes impure; for he who drinks impure water renders the Terumah invalid. [----]. And even though he doesn't invalidate the Terumah unless he drinks a revi'it, he does in any case become impure once the drop comes to his mouth and renders impure all the water in his mouth with it. And this droplet is not considered Hashokah (osculation) in that there is not forty se'ah, as taught in the end of our Mishna. But through the contact with the impure, the puddle does does not contract impurity until any of its contents are separated from it. And this is as in the Tosefta

...FILLED WITH A PURE VESSEL: from the water of the puddle after an impure person has drunk from it. We are concerned that the droplet which contracted has impurified the vessel, as vessels can be rendered impure via contact with impure fluid.

IF HE RINSES, the morsel: It is rendered impure. And if he does not [rinse] then it is pure; insofar as pooled water does not become caused to receive impurity until it has been separated, the halacha is that if he does not rinse then it is pure. And even if he elevates the morsel (of terumah) we do not consider the water than comes along with it to have received impurity from the droplet, because the droplet is nullified by the pure water. But if he does rinse it, we consider and designate the water in his hand as having received impurity from the droplet and the droplet is not nullified by that water rather, on the contrary, [that water] is considered impure and therefore renders the morsel impure

FILLED WITH A PURE VESSEL: We learned above that the impurity comes to the water on account of the impure person, and here we learn that the impurity comes account of an (impure) vessel

IMPURE WATER FALLS: We learn here that, that of Pooled Water can receive impurity on account of impure fluid which falls into it (the Pooled Water)

RABBI SHIMON SAYS WHETHER HE RINSES OR WHETHER HE DOES NOT RINSE: R' Shimon holds in all cases, whether the impurity comes as a result of a person, whether by a vessel, or whether by fluid, in all cases he holds that whether (afterward) he rinsed to morsel or whether he did not rinse the morsel, the morsel is impure. The reasoning of R' Shimon is [as follows] - I say that the impure droplet of water which fell in from the mouth of the impure person or from the vessel or from the (impure) fluid, (that droplet) will remain on the morsel once all the other water has fallen of of it, and it (the morsel) will be impure. The halacha is not in accordance with R' Shimon.

OR IF AN IMPURE PERSON WALKED IN IT AND THEN A PURE PERSON DRANK, HE REMAINS PURE: Because Pooled Water does not become caused to receive impurity until it is separated, as we learned above

AS WITH POOLED WATER, PIT WATER...: They are all equal as relates to all the laws we learn in this Misha, up until the second level (of 6 ma'alot). Pits, that is those made circular. [sichin], long and short....

EXTRACTED [water]...mountaintop rainfall CEASED, and the water strains and trickles from the mountain after the rain ceased falling and ceased creeping on the mountain. The water that remains is Pooled Water, and if an impure person drinks from it, or an impure vessel is filled from it, or impure fluid falls in it, the impure droplet is not nullified in it. But throughout the period during which the rain still creeps [down the] mountain, even though the rainfall already ceased, we do not consider it as Pooled Water, and the rain water which afteward creeps down the mountain nullifies the impure droplet, even though the initial water didn't nullify it.

הקרובים לעיר ולדרך טמאים – for we are concerned lest he drank ritually impure [water] or filled them with a ritually impure utensil.

שיהלכו רוב בני אדם – the caravans that go a distant path. For then they are ritually impure, lest one of them drank ritually impure water or filled up [water] with a ritually impure utensil.

מאימתי טהרתן – of those who are near and those who are far away.

משירבו וישטפו (after they have formed the greater part and overflowed) – from when the rains fell and they (i.e., the rain water) formed the greater part over the waters that were already in them before the impure person drank [from them] or that he filled from them in a ritually impure utensil and also were overflowing, passing over the bank of the stagnant waters and they went outside, and the measurement of a overflowing is a little bit.

רבו – not according to the School of Shammai that required both of them, that they formed the greater part and overflowed, but since the rain waters formed the greater part that they came afterwards on the water that were there in them at the time of their ritual defilement, they were purified, een though they didn’t overflow and go outside.

ר' שמעון אומר מששטפו – [from when] the rain waters [overflow] the banks/shore of the stagnant waters/puddle, and went outside, the stagnant waters/puddle is purified.

אע"פ שלא רבו – the rain waters that came afterwards on the waters that were I the stagnant waters/puddle at the time of their ritual defilement.

כשרים לחלה – these stagnant waters/puddles as it is taught in our Mishnah, are kosher/fit to use them for Hallah, to knead and to cook in them Hallah.

וליטול מהן ידים – for everything that requires the ritual washing of the hands.

מי תמצית שלא פסקו – the mountains [did not cease] from their flowing, and still they burst forth from the rain water that fell upon them, these nullify the first ritually impure drop that was in the stagnant waters/puddle. Therefore, if a ritually impure person drank and ritually pure person drank, all the while that they (i.e., the flowing) did not cease, [the individual] is ritually pure, for ritually impure water that fell there, was purified, and this is the superiority, for those [mentioned] above, their ritual immersion was not effective for ritually impure waters, whereas here, it was successful. But they are not kosher/fit for the immersion of humans and utensils and hands.

טובלים – the entire body of a person.

ומטבילין – the utensils, but the hands at all that require ritual immersion of the hands, and washing them are not enough, as for example for something Holy.

מעין – that its waters bubble/flow a little bit from the drawn water that they pour into it.

שוה למקוה לטהר באשבורן – but not in moving waters (i.e., rivers and springs) but a Mikveh/ritual bath purifies in an a collection of water in one place that does not flow/אשבורן And this is because of the drawn waters that are greater that are in it are equivalent to a Mikveh/ritual bath to purify in a collection of waters in one place but not in moving waters.

ולמעין להטיל בו בכל שהוא – and it does not require forty Seah like a ritual bath/Mikveh, for the Mikveh does not purify with any less than forty Seah and this purifies with a little bit like a spring.

מים מוכים – waters that flow that are salty or warm.

שהן מטהרים בזוחלין – for whereas a spring, whose waters are few as above, it doesn’t purify in moving waters but rather in a collection of water.

מים חיים – that flow but are not salty/afflicted.

שהן טבילה לזבים – as it is written concerning it (Leviticus 15:13): “[When one with a discharge becomes purified of his discharge, he shall count off seven days for his purification, wash his clothes,] and bathe his body In fresh water.”

והזייה למצורעים – as it is written regarding them (Leviticus 14:5): “The priest shall order one of the birds slaughtered] over fresh water in an earthen vessel.”

בשרם לקדש בהן מי חטאת – as it is written regarding them (Numbers 19:17): “[Some of the ashes of the fire of purification shall be taken for the impure portion,] and fresh water shall be added to them in a vessel.”