Above these [<i>mikvaot</i> described thus far, and next in the hierarchy of <i>mikvaot</i>,] is a <i>mikveh</i> containing forty <i>se'ah</i> [of water], in which one can immerse one's self and immerse other item [for purification]. Above these [<i>mikvaot</i>, and next in the hierarchy of <i>mikvaot</i>,] is a natural spring whose waters are few, and are exceeded by a greater quantity of drawn waters [which were added]. This [type of spring] is equivalent to a <i>mikveh</i> in that it purifies [only] when it is contained [in one place, standing still and not flowing], but [it is equivalent] to a spring in that one can immerse something in it [to purity it] when there is any amount of water [i.e. there is no minimum measure required].
Bartenura on Mishnah Mikvaot
טובלים – the entire body of a person.
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English Explanation of Mishnah Mikvaot
Introduction
Today's mishnah talks about the next two bodies of water that have greater purity than the pool consisting of renewed rainwater.
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Bartenura on Mishnah Mikvaot
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.
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English Explanation of Mishnah Mikvaot
Superior to such [water] is [the water of] the mikveh containing forty seahs, for in it people may immerse themselves and immerse other [things]. One level superior to the pool of flowing rainwater is the mikveh, a pool that has forty seahs of water that have not been drawn. A person can immerse in a mikveh in order to become pure and he can also immerse things (such as vessels) in a mikveh in order to purify them.
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Bartenura on Mishnah Mikvaot
מעין – that its waters bubble/flow a little bit from the drawn water that they pour into it.
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English Explanation of Mishnah Mikvaot
Superior to such [water] is [the water of] a spring whose own water is little but has been increased by a greater quantity of drawn water. It is equivalent to the mikveh in as much as it may render clean by standing water, and to an [ordinary] spring in as much as one may immerse in it whatever the quantity of its contents. Greater purity is accorded to spring water. A mikveh does not purify when its water is trickling on the ground. All forty seahs have to be gathered in one place for it to purify. In contrast, a spring generally purifies even if its water is trickling on the ground. However, in the case in our mishnah since the spring waters have been augmented with drawn water, they don't purify unless they have been gathered together, i.e. they are standing. In this way it is similar to the mikveh. This spring is similar to an ordinary spring, one whose water has not been augmented with drawn water, in that the fresh spring water purifies even if there are less than forty seahs. In contrast, a mikveh, water that has been gathered (we shall learn how in subsequent mishnayot) only purifies if there are forty seahs.
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Bartenura on Mishnah Mikvaot
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.
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Bartenura on Mishnah Mikvaot
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.
