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# Some say that if the filter in the mikveh was running when a woman went in the mikveh it is unfit since it is considered zochlin and others held it is fit.<ref>Taharat Habayit v. 3 p. 336 writes that even while the filter is running the mikveh is fit and it isn’t considered zochlin. Firstly, the water that goes into the filter returns to the mikveh and regarding such a case the Rama 201:50 writes that it isn’t considered zochlin. Secondly, even if the water in the filter is considered zochlin that doesn’t affect the rest of the mikveh if it is still 40 seah. That idea is based on Rambam Mikvaot 8:8. Lastly, the Mikveh Tahara p. 68 writes that movement within the water isn’t considered zochlin, only movement because of water entering and exiting the mikveh is zochlin. Igrot Moshe YD 110 was lenient based on the first consideration. </ref> With regards to the question of sheuvim, it depends on whether the filter is a kli. It depends on the actual type of filter.<ref>Rav Moshe in Igrot Moshe YD 110 writes that the pool filters are a kli and therefore an issue of sheuvim. Even though the water is added back into a mikveh of 40 seah it is an issue of natal seah vnatan seah, which is removing some drawn water and replacing it, which is an issue (Shach 201:23). Taharat Habayit v. 3 p. 337 comes to the conclusion that the in-mikveh filters aren’t an issue of sheuvim since they essentially a straight pipe and not a kli. He cites the Shema Shlomo 5:14. However, see Betzel Hachachma 4:98.
# Some say that if the filter in the mikveh was running when a woman went in the mikveh it is unfit since it is considered zochlin and others held it is fit.<ref>Taharat Habayit v. 3 p. 336 writes that even while the filter is running the mikveh is fit and it isn’t considered zochlin. Firstly, the water that goes into the filter returns to the mikveh and regarding such a case the Rama 201:50 writes that it isn’t considered zochlin. Secondly, even if the water in the filter is considered zochlin that doesn’t affect the rest of the mikveh if it is still 40 seah. That idea is based on Rambam Mikvaot 8:8. Lastly, the Mikveh Tahara p. 68 writes that movement within the water isn’t considered zochlin, only movement because of water entering and exiting the mikveh is zochlin. Igrot Moshe YD 110 was lenient based on the first consideration. </ref> With regards to the question of sheuvim, it depends on whether the filter is a kli. It depends on the actual type of filter.<ref>Rav Moshe in Igrot Moshe YD 110 writes that the pool filters are a kli and therefore an issue of sheuvim. Even though the water is added back into a mikveh of 40 seah it is an issue of natal seah vnatan seah, which is removing some drawn water and replacing it, which is an issue (Shach 201:23). Taharat Habayit v. 3 p. 337 comes to the conclusion that the in-mikveh filters aren’t an issue of sheuvim since they essentially a straight pipe and not a kli. He cites the Shema Shlomo 5:14. However, see Betzel Hachachma 4:98.
* Igrot Moshe writes that the filter is considered mekabel tumah if it could hold liquids had it not been attached to the ground and if it can’t then it isn’t mekabel tumah but it still creates sheuvim.</ref>
* Igrot Moshe writes that the filter is considered mekabel tumah if it could hold liquids had it not been attached to the ground and if it can’t then it isn’t mekabel tumah but it still creates sheuvim.</ref>
==Katafras==
# Some define katafras as moving water.<ref>Rivash 292 cited by Bet Yosef 201:62 defines katafras as moving water, zochlin. Tosfot Rid Gittin 16b agrees. Divrei Chaim 2:97 argues. Maharsham 2:59, 3:100, Igrot Moshe 3:65 reject the Divrei Chaim.</ref>
# A river isn’t considered katarfras.<ref>The Ravyah (cited by Mordechai Shevuot 746) asks why it is possible to dip in a river if it is considered katafras.
* The Ravyah answers that katafras is a connection for the water below the slope since the water is going to flow down but not up the slope. Therefore, in a river anywhere one is dipping is valid if there’s 40 seah upstream. A proof is the Tosefta Mikvaot 3:4 that has a case of three pits on a slope, the top and bottom are 20 seah and middle is 40 seah that the middle and bottom are certainly valid. Tosfot Gittin 16a s.v. nisok agrees. Darkei Moshe 201:6 agrees. This approach holds that katafras is a connection together with gud achit. The Bet Yosef argues that this answer isn’t the halacha since we don’t hold that there’s a connection between the lower pit or upper pit using gud asik or achit at all (Rambam Mikvaot 8:8).
* Bet Yosef 201:54 answers that there’s 40 seah of each side of the slope and so it is valid even though there’s no connection of katafras.</ref>
#Ideally the hashaka hole should be straight. If the hashaka hole is slanted vertically it is nonetheless valid.<ref>Shevet Halevi 3:133 writes that even if a hashaka hole is slanted downward it isn't katafras since the only issue is a rabbinic one after there was zeriya. Even according to the Raavad (by natal seah) it is acceptable since there's hamshacha. After both of those there's hashaka which is at most needed on a rabbinic level. Katafras isn't an issue if water is only invalid rabbinically. Also, the Imrei Yosher 1:101 and 2:167 argues with the Divrei Chaim and holds that katafras isn't an issue if the water is still. We can rely on the Imrei Yoshar and all the more so with other factors. Also, Gidulei Tahara Nachal 201:45 discusses that katafras can’t mean that it needs to be totally flat but he leaves the precise degree of incline unresolved.</ref>
# The water on the steps are connected to the water in the mikveh even if it isn’t 40 seah.<Ref>From many places it is obvious that the stairs are included in the mikveh:
* Rash Mikvaot 7:7 explains that the vessel sitting on a stair can be included in the mikveh if you splash and the water submerges the vessel. Rambam Pirush Mishnayot agrees.
* Shulchan Aruch YD 198:31 writes that one may be tovel on top of stone stairs in the mikveh. This is based on the Rashba (responsa 828).
* Mishna Mikvaot 7:6 says that according to Rabbi Yehuda the water on a person’s body while his feet are in the mikveh are connected to the mikveh. The case is clearly where his body is out of the water and feet are in the mikveh and presumably it is stairs or a shallow area.
* The Divrei Chaim 2:97 writes that the stairs aren’t connected with the mikveh and one may not be tovel there. Chelkat Yakov YD 111 writes that the Divrei Chaim is completely contradicted by Shulchan Aruch. He writes that perhaps the Divrei Chaim only meant to be strict if the stairs are slanted towards the inside of the mikveh so that no water could remain on them unless the mikveh was full. Either way he thinks the Divrei Chaim is totally wrong. He ends by quoting a testimony that the Divrei Chaim retracted before he died.</ref> According to those who think that the stairs aren’t connected with the mikveh one should avoid having the hashaka hole on the stairs.<ref>Betzel Chachma 3:80:3</ref>


==Sheuvim==
==Sheuvim==
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