הלוקח עובר פרתו. אע"פ שאינו רשאין – to sell him a large animal (see Tractate Bekhorot, Chapter 1, Mishnah 1 and Tractate Avodah Zarah, Chapter 1, Mishnah 6).

כל הקדשים שקדם מום קבוע להקדשן כו'. וכל שקדם הקדשן את מומן – these two clauses/sections, we explained above in Tractate Hullin [Chapter 10, Mishnah 2 and also Tractate Zevakhim, Chapter 9, Mishnah 3].

המקבל צאן ברזל מן הנכרי (he receives a guaranteed investment from the heathen – which is secure from any loss) – that the heathen placed his cattle to him (i.e., an Israelite) for fixed compensation and to give him those monies for up to ten years, whether they (i.e., the animals) died or lost value, and those offspring that they will have until that time will be [divided] between them.

וולדות פטורין – from being firstling. Their offspring of those sheep when they grow and bear animals for the first time will be exempt from the law of firstlings. For if he does not give money to the heathen, he will seize the animal, and if he does not find the animal, he will seize the offspring, it is found that the heathen has a connection with the offspring. Therefore, the firstborn of these offspring is exempt from the law of firstlings, for all that the heathen has a hand in/connection to its mother is exempt from the [law of] firstlings. But when the offspring of the offspring bear animals for the first time , that is the fourth [generation] of the guaranteed investment, they shall be given to the Kohen, for all that much the heathen does not have a hand in/connection to seize the offspring of the offspring.

העמיד ולדות תחת אמותיהן ולדי ולדות פטורין ולדי ולדי ולדות חייבים – if [the Israelite] stipulated that the offspring were in place of their mothers, when he (i.e., the Israelite) made an opening for the heathen for him to have power over the offspring and stated to him: “If the animals will die, you will take the offspring that reach my portion. Now, the power of the hand of the heathen is stronger and is connected to one generation more than of the first [alone]. Therefore, the offspring of the offspring of animals is a guaranteed investment, that when the animals gave birth for the first time, they are exempt from the [law relating] to firstborn animals, since the hand of the heathen belongs to/is attached to them. The offspring of the offspring of the offspring, when they first give birth, that is the fifth [generation] of guaranteed investment, should be given to the Kohen.

שאחריותן לנכרי -for always, everything that is found the Gentile grabs hold of. But the Halakha is not according to Rabban Shimon ben Gamaliel.

רחל שילדה כמין עז – even though that both of them are species they are liable for [the law] of the firstborn, nevertheless, if it is not similar to its mother, it is exempt from [the law] of the firstborn. As is it written (Numbers 18:17): “But the firstlings of cattle, [sheep or goats may not be redeemed; they are consecrated],” until it [the cattle/ox] and its first-born is a cattle/ox.

ואם יש בו מקצת סימנים – that it is similar to its mother, until that it is recognized in them that it is from the same species, it is liable.

שנאמר הזכרים לה' – [the word] "זכרים"/males – implies two.

אי אפשר – to ascertain exactly their two heads came out as one (see Tractate Bekhorot 17a), but rather, the one came out first and we don’t know which of them it was.

בורר לו את היפה – that in general, the better and [more] healthy one goes out at the beginning.

משמנים ביניהם – the owners and the Kohen do not have an advantage one on the other in their division other than the [permitted] fat, for the Israelite takes the fat and the leaves the lean one to the Kohen, for he who wants to exact [compensation] from his fellow bears the burden of proof (see Tractate Bava Kamma, Chapter 3, Mishnah 11). And the Halakha is according to Rabbi Akiva (see Talmud Bekhorot 18a).

והשני – that remains to the Israelite, it should pasture until a blemish befalls it and afterwards it may be consumed, for it is a doubtful firstling , therefore, it is not slaughtered as pure. But that which belongs to the Kohen, it is not necessary to state that certainly he does not slaughter it until there should be a blemish, but we are speaking about at this time.

וחייב במתנות – the Israelite, when he slaughters it, he would give to the Kohen the foreleg, jaw and maw. For whichever way you turn, if it is firstling, all of it goes to the Kohen, but if it is not a firstling, he (i.e., the owner) is liable to the priestly gifts.

ורבי יוסי פוטר – for this is as if the Kohen was worthy of it and it reached his hand but if a blemish befell it, it is given to an Israelite. And it is found that it is exempt from the priestly gifts, for since we consider it as if it came from the hand of a Kohen to an Israelite. And the Halakha is according to Rabbi Yossi.

רבי טרפון אומר יחלוקו – for Rabbi Tarfon retracted from what he said above [in this Mishnah] that the Kohen selects for himself the better part, for he holds that while alive also we compromise with both of them (i.e., the Kohen and the Israelite) and divide the proceeds. For both of them have a part in both of them (i.e., the animals – the two males). Therefore, if one of them died, they should divide the living one.

רבי עקיבא אומר המוציא מחבירו עליו הראיה – and the Halakha is according to Rabbi Akiva.

זכר ונקבה אין לכהן כלום – for perhaps a female [animal] came out first and he who wants to exact [compensation] from his fellow bears the burden of proof. But here, even Rabbi Tarfon admits, that there, when he disagrees because certainly that one [animal] goes to the Kohen, therefore it strengthens one’s right to divide it equally, but here, his power is lessened for perhaps the issue of first-born status is not connected at all. But however, it should go to pasture until a blemish befalls it and afterwards, he can consume it, for it’s a doubt.

יוצא דפן (a fetus extracted by means of the cesarean section) – its mother was operated upon by a section and they removed the fetus through its walls.

והבא אחריו – that which is born after it through the path of the womb.

ירעו עד שיסתאבו – for it is doubtful to Rabbi Tarfon if the firstling of the offspring is holy even though it is not a firstling to the womb, such as a fetus extracted by means of cesarean section which is the first that is born even though it did not open up the womb. If it is a firstling to the womb, it is holy even though it is not the firstling to the offspring, as for example, that which comes after one born by means of cesarean section which is the first that opened the womb bur is not the firstling of the offspring since the one born by means of cesarian section preceded it. But from doubt, both are sent to pasture until they develop blemishes and their owners will consume them with their blemishes for perhaps, we require both [that it is the first to open the womb and the first one born] of them to be firstlings of offspring and to [the opening of] their wombs, but neither one of them is holy. But he who wants to exact [compensation] from his fellow bears the burden of proof. But for Rabbi Akiva, it is obvious to him that we require both [of these prerequisites] require, and not a single one of them is holy. And the Halakha is according to Rabbi Akiva.