מעין שהעבירו על גבי השוקת – which is a utensil, and not the trough/grooved stone that is in the rock.

פסול – to immerse in the water that is within the trough and in the water that leaves and passes from the trough outwards, since all of the waters of the spring spill into the trough. But if the waters of the spring pass on the rim of the trough a bit, even though that some of them pass into the trough, it is kosher/fit to immerse in the waters that are on the rim of the trough or outside of it, for the spring purifies with a miniscule amount.

והפסיקו – for the waters of a pool are not attached to the spring.

הרי הוא כמקוה – but it doesn’t purify with a miniscule amount until there will be there forty Seah.

חזר והמשיכו – that he attached the waters of the spring to the pool.

פסול לזבים – that already stopped up their living [waters]. But regarding those with gonorrhea and lepers and waters of purification [mixed with the ashes of the red heifer for those made impure through contact with a corpse], it is written concerning them [that they require] potable, running spring water (see also Tractate Mikvaot, Chapter 1, Mishnah 8).

העבירו על גבי כלים – that the spring passed over walls of the utensils from the outside.

הרי הוא כמו שהיה – to ritually purify with naturally flowing waters (i.e., rivers and springs) and with a miniscule amount.

הרי הוא כמקוה – that requires forty Seah and a collection of water [in one place].

ובלבד שלא יטביל על גבי ספסל – as a decree lest he immerse in utensils. And the Halakha is according to Rabbi Yossi.

שהוא משוך כנדל (which are conducted in channels radiating like the feet of a centipede) – whose waters flow in many places like this moving creature/unclean reptile that has many feet and we call it in the foreign language – centipede.

ריבה עליו (if one added to it) – drawn water until they flowed further and the places where their waters flow there grew in size.

היה – the spring.

עומד – and its waters would not be flowing, and one added to it drawn water and the spring drew until its waters were flowing further and further on account of the drawn waters.

שוה וכו' למעין – these places where the water is flowing/running in them, are equivalent to a spring that ritually purifies in a miniscule amount, and are equivalent to a Mikveh/ritual bath that does not ritually purify other than in a pond/collection of water. Another interpretation: if one added to it and it was made to flow further, that the pools that would direct the water widened from this spring and enlarged them, behold it is like it was, that in the place that its waters flow prior to adding to them and widening them, there one ritually purifies with flowing waters, but from the sides, one does not purify other than in a pool/collection of water, but if the waters were not flowing but rather just standing, and one added to it, that widened the place of their standing, and flowed further, that he had the place of its standing as flowing, it is equivalent to a Mikveh to ritually purify in a pond/collection of water, and it doesn’t purify In flowing waters, for after that in the essence of the place of the spring they are not flowing.

הים הגדול כמקוה – The Bible did not call a place a “Mikveh” other than the Great Sea (i.e., the Mediterranean Sea), for it is what Scripture refers to in the account of Creation (Genesis 1:10), for there all the waters of Creation were gathered.

ולא נאמר ימים – in the plural construction,. Other than because many kinds of seas were combined, that all of the streams go to it.

רבי יוסי אומר כל הימים – And the Great Sea (i.e., the Mediterranean Sea) also has the status of a spring on them in regards to the fact that they ritually purify with flowing waters, because the streams travel and flow upon them. But they are invalid regarding the status/Torah of “living waters,” that Scripture calls them a Mikveh. And the Halakha is according to Rabbi Yossi.

הזוחלין – as for example rivers that flow/are running waters, behold they are like a spring and ritually purify with running waters with a miniscule amount (see also Tractate Eduyot, Chapter 7, Mishnah 2).

והנוטפים – as for example, rainwater [that drips].

כמקוה – to ritually purify with forty Seah and with a collection of water found in one place [which does not flow].

שהם כשרים – like that which flows, for they drip a little, and even in a place where isn’t sufficient for ritual immersion in flowing waters, unless the dripping completes them.

והנוטפים שעשאן זוחלין (and dripping water which one made into flowing water) – as for example, a Mikveh that broke through its rim and its waters depart and flow.

סומך אפילו מקל – or a reed, either a person (i.e., a man) with gonorrhea or a woman who experiences a flow of menstrual-type blood on three consecutive days during the time of the month when she is not due to experience menstrual bleeding, we rely on the hand or the foot and close up/stop up the place of the waters going out until the waters are standing in one place and become a collection of water, and the ritually defiled individual goes down and immerses [in the Mikveh].

כל דבר שהוא מקבל טומאה – we do not need a man with gonorrhea or a woman who experiences a flow of menstrual-type blood on three consecutive days during the time of the month when she is not due to experience menstrual bleeding whom are ritually impure, for they are not able to close up/stop up the place where the waters are leaving with their hands or with their feet in order to restore the waters and make of them a collection of waters, but rather even a completely pure individual, for he is susceptible to receiving ritual defilement.

אין מזחילין בו – that is to say, we don’t restore with it the place of the flowing waters in order that it will become a collection of waters and he will be able to ritually immerse in it. And the reason of Rabbi Yossi is , that Scripture states (Leviticus 11:36): “[However, a spring or a cistern] in which water is collected shall be clean,” they will become such through purification. And the Halakha is according to Rabbi Yossi.

גל שנתלש – from the sea that is moving and in commotion.

ונפל על האדם ועל הכלים טהורים – for non-sacred purposes only, for non-sacred purposes do not require intentionality. But for Second Tithe and/or for Heave Offering, the one who immerses is not ritually pure until he intends it [for this purpose].

טובלין – a man or a woman.

מטבילין – utensils or hands in a place that requires the ritual immersion of hands, such as for something Holy, where it is not sufficient with ritual washing [of the hands].

חריצין (trench) – wide and square like a cave, rather that they are not fountains.

ונעיצים (a wedge-like ditch) – short from the below and wide from above.

פרסת חמור – and the same law applies regarding the tracks of any animal.

המעורבת בבקעה – a hole/indentation that was made in the ground through the tracks of the animal and water was gathered in it and it is combined to the Mikveh of forty Seah through an incision like that of a tube/mouthpiece of the leather bottle, we immerse through it.

חרדלית (rainwater rushing down a slope, torrent) – like a mountain varix. A stream/current/downpour of water that comes from the drawing of water of a mountain, an explanation from the collector of the mountain. And according to the School of Shammai one immerses things in them even if there is only forty Seah in it from their beginning to their end (see also Tractate Eduyot, Chapter 5, Mishnah 2).

ובית הלל אומרים אין מטבילין – until there will be forty Seah in one place. For the rainwater rushing down a slope/a torrent does not ritually purify other than in a collection of water/אשבורן.

שנודר כלים וטובל בהם (dams it with utensils and dips in it) – he makes a division with the utensils in order that they will hinder/impede the path of he water and they won’t be flowing . And he immerses them in water that is within the division of the utensils which are like the waters of a Mikveh.

וכלים שגדר בהן לא הוטבלו (and utensils with which one dammed – they are not deemed to have been immersed) – because all of the utensil was not immersed in the water during the division [of space], other than the side that is towards the torrent/rainwater rushing down the slope) and not at the side towards the outside. But if there is a difficulty, for Rabbi Yossi stated above (Tractate Mikvaot, Chapter 5, Mishnah 5) “anything that is susceptible to receiving ritual impurity – they do not stop the flowing of water therewith,” but how can he disagree with the School of Hillel which agrees that one dams it with utensils/vessels and immerses in it? One can say, that this where they agree is with the concluding clause [of the Mishnah], that stated, “and utensils with which one dammed, they are not deemed to have been immersed.” And this is how it should be read: The School of Shammai agrees with the School of Hillel when one dams with utensils and one immerses in them, utensils/vessels with which one dammed, they are deemed to have not been immersed. But the School of Hillel always holds that one does not dams with utensils/vessels and immerses in them, according to Rabbi Yossi who stated (see above, Mishnah 5), that anything that is susceptible to receiving ritual impurity, they do not stop the flowing of water therewith. And this is implied in the Tosefta [Mikvaot, Chapter 4, Halakha 10].