1. [If] one placed vessels under a pipe — whether large vessels or small vessels, even dungware [or] stoneware [or] mudware — they disqualify a mikveh. Whether one placed [them] or one forgot [them], according to the words of Beis Shammai. Beis Hillel declare it tahor when he forgot [them]. R’ Meir said: They were counted and Beis Shammai outnumbered Beis Hillel. [However,] they agree that if he forgot [them] in a courtyard, it is tahor. R’ Yose said: The dispute still stands in its place.

2. [If] one placed a board under a pipe — if it has a rim, it disqualifies a mikveh; if not, it does not disqualify a mikveh. [If, however,] he stood it upright to rinse it off, [then] in either case it does not disqualify a mikveh.

3. [If] one hollowed out [a cavity] in a pipe to receive gravel — in a case that it is of wood, [it disqualifies a mikveh] whatever the size [of the cavity]; but in a case that it is earthenware, [it disqualifies a mikveh when the size of the cavity is] one reviis. R’ Yose says: Also in a case that it is earthenware, [it disqualifies a mikveh] whatever the size [of the cavity], [and] they spoke of a reviis only concerning broken vessels of earthenware. [If] the gravel in it was loose, it disqualifies a mikveh. [If] earth fell in it and was pressed down, [the mikveh] is [still] fit. A pipe which is narrow at both ends and wide in the middle does not disqualify [a mikveh], because it was not made to receive.

4. [If] drawn water and rainwater became mixed in a courtyard, or in a ditch, or on the steps of a cave — when the majority is valid [water], [the mikveh] is valid; but when the majority is invalid [water], [the mikveh] is invalid. Half and half, it is invalid. When so? When they became mixed before they reached the mikveh. [When, however,] they flowed [directly] into the water, if it is known that forty se’ah of valid water fell in before three lugin of drawn water came down, [the mikveh] is valid. Otherwise, it is invalid.

5. [Regarding] a trough in a rock — one may not fill into it, nor may one consecrate in it, nor may one sprinkle out of it, nor does it require a sealed cover, nor does it disqualify a mikveh. [But if] it was a vessel and one attached it [to the ground] with mortar, [then] one may fill into it, and one may consecrate in it, and one may sprinkle out of it, and it requires a sealed cover, and it disqualifies a mikveh. [If] it has a hole on the bottom or on its side so that it cannot hold any water at all, it is valid. How large must the hole be? The size of a tube of a waterskin. R’ Yehudah ben Beseira said: There was a case of Yehu’s Trough in Jerusalem that had a hole the size of a tube of a waterskin, and all the ritually pure foods in Jerusalem were prepared on its basis, and Beis Shammai sent and broke it. For Beis Shammai say: [It is not valid] until the greater part thereof is broken.

1. [If water of] a spring was directed over a trough, it is invalid. [But if] it was directed over the edge, [even] a little, [then] that which is outside [the trough] is valid, because a spring purifies, whatever its amount. [If] it was directed over a pool and it was [then] interrupted, it is like a mikveh. [If] it was made to flow again, it [remains] unfit for zavim and for metzoraim and for consecrating therefrom purification water, until one knows that the former [water] has flowed out.

2. [If] it was directed over vessels or over a bench, R’ Yehudah says: It [remains] as it was. [But] R’ Yose says: It is like a mikveh, except that one may not immerse [anything] over the bench.

3. [If] the water of a spring branched out, resembling a centipede, [and] one added to it and [thus] caused it to flow [further], it [remains] as it was. [But if] it was standing [water], and one added to it and [thus] caused it to flow, [then] it is equal to a mikveh in that it purifies [only] with still water, and [it is equal] to a spring in that one may immerse [things] therein whatever its amount.

4. All the seas are like a mikveh, as it is said: And the gathering [mikveh] of waters He called ‘‘seas’’; [these are] the words of R’ Meir. R’ Yehudah says: [Only] the Great Sea is like a mikveh, [and] it says seas only because it contains many kinds of seas. R’ Yose says: All the seas can purify while flowing, but they are unfit for zavim and for metzoraim and for consecrating therefrom purification water.

5. Flowing water is like a spring, and trickling water is like a mikveh. R’ Tzadok testified that when the flowing water is more than the trickling water, it is valid. And [if] trickling water was made to flow, it may be blocked even with a stick or even with a cane, [and] even by a zav or a zavah, and [then] one may go down and immerse oneself. [These are] the words of R’ Yehudah. R’ Yose says: One may not stop a flow with anything that is susceptible to tumah.