Mikvaot werden als gemischt angesehen, wenn sie durch eine Öffnung verbunden sind, die so groß ist wie das Rohr eines Kolbens, in seiner Breite und in seiner Länge gleich, so dass zwei Finger sein können an Ort und Stelle gedreht [dh sein Durchmesser sollte die Länge von zwei Fingern sein]. Wenn es eine Unsicherheit darüber gibt, ob [die Öffnung] die Größe des Rohrs eines Kolbens hatte oder nicht die Größe des Rohrs eines Kolbens, ist es ungültig, weil es [eine Anforderung] der Tora [zum Eintauchen] ist in einer gültigen Mikwe , und deshalb regieren wir streng in dieser Angelegenheit]. In ähnlicher Weise [wir regieren streng in einer Situation der Unsicherheit] in Bezug auf den Großteil einer Leiche einer Olive und den Großteil eines Kadavers einer Olive und den Großteil eines Ungeziefer einer Linse. Alles, was in [einer Öffnung] von der Größe des Rohrs eines Kolbens steht, reduziert es [von dieser Größe und damit von der Möglichkeit, eine Verbindung zwischen Mikvaot herzustellen ]. Rabbi Shimon ben Gamliel sagt: Alles, was aus dem Wasser entsteht, ist rein [dh verringert nicht die Größe der Öffnung].
Bartenura on Mishnah Mikvaot
עירוב מקואות – a Mikveh that is lacking [a certain amount of kosher water] that is at the side of a complete (i.e., full) Mikveh. Or alternatively, in this one (i.e, Mikveh) are twenty Seah and in that one are twenty Seah and the water intermingles through an incision or a perforation, its measure to combine them and to make them fit/kosher is as if each one has forty Seah.
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English Explanation of Mishnah Mikvaot
Introduction
Our mishnah talks about how two mikvaot can be joined together such that if each has less than forty seahs of water, we can consider them both together so that they have forty seahs.
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Bartenura on Mishnah Mikvaot
כשפופרת הנוד כעוביה וכחללה (like the mouth-piece of a leather bottle in its thickness and its empty space/capacity) – of a reed that they place in the mouth of the tube. And that is like two fingers that return to their place, turning themselves around in the space in the cavity of the incision. And the two fingers that they mentioned are the two fingers adjacent to the thumb, the first ones that are in the palm of the hand, and that is a finger (i.e., index finger) and a cubit (i.e., middle finger -used to measure the cubit from the person’s elbow).
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English Explanation of Mishnah Mikvaot
Mikvaot can be joined together [if their connection is as big] as the tube of a water-skin in thickness and in space, in which two fingers can be fully turned round. The hole connecting the two mikvaot must be the size the tube of a water-skin, which is two fingerbreadths in width. As the mishnah explains, one must be able to put one's fingers in the tube and fully turn them around.
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English Explanation of Mishnah Mikvaot
If there is a doubt [whether it is as big] as the tube of a water skin or not, it is invalid, because [this is a mitzvah] from the Torah. If someone immerses in one of these mikvaot, and it alone has less than forty handbreadths and he is not sure whether the connection with the other mikveh is as big as the tube of a water-skin, he remains impure. This is because the mitzvah to immerse in the mikveh is from the Torah and in cases of doubt concerning toraitic impurity, the law is strict.
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Bartenura on Mishnah Mikvaot
מפני שהיא מן התורה – the obligation of immersion in a Mikveh of water (see Genesis 1:10). It is from the Torah.
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English Explanation of Mishnah Mikvaot
The same applies also to the olive's bulk of a corpse and the olive's bulk of carrion and the lentil's bulk of a sheretz. If there is a doubt whether a piece of corpse is the bulk of an olive, which is the size required to defile, or a piece of carrion (of an impure animal) is the size of an olive or a dead sheretz (creepy-crawly thing) is the size of a lentil, in all of these cases the law is stringent and that which it touched is considered impure. Again, this type of defilement is from the Torah.
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Bartenura on Mishnah Mikvaot
וכן כזית מן המת – there is doubt if they have according to the measurement and doubt if they don’t have according to the measurement, their doubtfulness makes it impure. And especially in the private domain, but in the public domain, their doubtfulness makes it pure. But even though that even according to the rabbis a doubtful of [ritual] impurity in the private domain, its doubt [makes it] impure, nevertheless, here, if these were the measurements of the Rabbis, we would purify it.
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English Explanation of Mishnah Mikvaot
Anything which remains in [the space measuring] the tube of a water-skin lessens [its measure]. Rabban Shimon ben Gamaliel says: if it is any water creature whatsoever, [the mikvaot] remain clean. If something remains in the hole that connects the two mikvaot, it reduces the size of the hole. If it is less than the size of a water-tube, the two mikvaot are not considered connected. Rabban Shimon ben Gamaliel says that if there is some sort of water-creature, perhaps a water-worm of some sorts, in the hole, it does not reduce the size of the hole. If someone immerses, he will be clean.
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Bartenura on Mishnah Mikvaot
כל שיעמוד – whether dust whether stones whether red insects found in liquids (i.e., gnats) that grow in the water, if they stand on the mouth of the incision, it diminishes the mouthpiece of the leather bottle, and the Mikvaot/ritual baths do not mix/combine.
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Bartenura on Mishnah Mikvaot
כל שהוא מבריית המים – as for example red insects found in liquids (i.e., gnats). But the Halakha is not according to Rabban Shimon ben Gamaliel.
