רבי אליעזר אומר עגלה בת שנתה – a heifer whose neck was broken needs to be one year old and no more/older.

ופרה – red [heifer].

ופרה בת שתי שתים – that the language of פרה/heifer implies that it is older than a עלגה/heifer (i.e., calf)

וחכמים אומרים עלגה ערופה כשרה אפילו בת שתים – and all the more so, when it is one year old, but even if it is two years old, it is a עגלה /calf, and even though that we hold that every place where it states עגל, it is one year old, the Rabbis hold that the heifer whose neck is broken is different, as it is written regarding it (Deuteronomy 21:3): “[The elders of the town nearest to the corpse] shall then take a heifer/עגלת בקר, [which has never been worked, which has never pulled in a yoke],” but it is not written a mere/plain עגלה/heifer.

שמא תשחיר שלא תפסל (lest a hair turn black and it should [not] otherwise become unfit) – for if two black hairs would grow in it, it would be unfit, as it written (Numbers 19:2): “[Instruct the Israelite people to bring you] a red [cow] without blemish, that its being without blemish/its purity, is in its reddishness and it went away, for a red cow which is three years old or four [years old] and old is fit/proper, but we don’t wait for it, lest a hair turn black and it should [not] otherwise become unfit.

לא שמעתי אלא שלשית (I heard only “Shelasheet”) – I heard that a red cow is not kosher/fit other than one which is “Shelasheet” (i.e., in its third year).

כך שמעתי סתם (such I heard plain) – and I have nothing to explain.

שלישית – implies, third to the others in sequence, that two other cows were born before her and this is the third to them.

שלשית- implies that she is three years old.

רביעי לאחרים – when there are four vineyards, it belongs to say about the last that it is the fourth to the others, but [the term] רבעי/that which is in the fourth year implies a vineyard that is four years old.

האוכל בבית המנוגע פרס – he who tarries in a leprous house in order to eat a piece of bread, defiles that clothing that is upon him. [The word] פרס is half of a loaf, from three loaves to a KAB.

אמרו לו אמור משמונה עשר לסאה – meaning to say, you should have said from eighteen to a Seah, that the Seah is six KABIM, and three loaves to a KAB are eighteen to a Seah.

כך שמעתי – from my Rabbis/teachers, and it is not in my hands to explain why they didn’t say from eighteen to a Seah.

אני אפרש – what the practical difference is between this and that [and why they didn’t say eighteen to a Seah].

משלש לקב אין בו חלה – for five fourths flour and more, are liable for separating Hallah, and a person who kneads only one KAB separates Hallah from it. Therefore, when you say, from three loaves to a KAB, it implies that Hallah had not been separated from them, but when you say “from eighteen to a Seah,” it is found that each loaf is less that what we reduced for Hallah and a person who kneads a Seah must separate Hallah from it.

ופר שני בן בקר תקח לחטאת- regarding the purification of the Levities, it I s written in the Torah portion of B’haalotekha (Numbers 8:8), and this "שני"/second is extraneous, for since it is written after it (Numbers 8:12): “One shall be offered to the LORD as a purification offering (i.e., sin-offering) and the other as a burnt offering, automatically one knows that there are two [bulls], but rather, it is written [the word]"שני" to teach that it is two years old, for just as for something three years old, we call שלשית, here also for something two years old it is called "שני".

וחכמים אומרים כו' – and the Halakha is according to the Sages.

מיום ליום – if it was born on the first of Elul, it didn’t complete a full year until the first of Elul of the second year. For we follow after the its year, but not after the years of the counting of the world. But if the year were intercalated, it was intercalated for it. And similarly, with rams that are two years old.

אינו כשר לא לאיל – for it is not considered a ram until it enters thirty days from the second year for it.

פלגס (a sheep beyond the age of a כבש and below that of an איל ; a youth in the intermediate stage between boyhood and maturity) – It is the language of פלג/part, middle, meaning to say average between this and that, it has exited from the category of כבש but has not entered the category of איל (i.e., a כבש is a sheep at least one year of age; the איל is at least two years old).

נוקד (shepherd) – it is the language of (Amos 1:1): "[דברי עמוס] אשר-היה בנקדים מתקוע"/[The words of Amos] a sheep breeder from Tekoa,” whose explanation is the owners of sheet. (Also, possibly the word נוקד (NUKAD) – a stamped, distinct coin).

פרכדיגמא (false coin, counterfeit) -to a coin that is invalid that they call it PARCHADIGMA in the Greek language. Even this is invalid from the designation/definition of an איל or of a כבש.

מביא עליו נכסי אלי – one-third of a Hin. And we derive it from the fact that it is written (Numbers 7:6-7): “the case of a ram, [you shall present as a grain offering: two-thirds of a measure of choice flour with a third of a Hin of oil mixed in] and a third of a Hin of wine as a libation – [as an offering of pleasing odor to the LORD],” to include the פלגס/sheep beyond the age of a כבש and below that of an איל.

חטאות הצבור (see Leviticus 4:14) – as for example the goats of the New Moons and the Festivals and their burnt offerings (see Numbers 28:3 and following) , all of them are a year old.

חטאת היחיד (see Leviticus 4:28, 32 and 5:6) – a female sheep or a female goat.

ואם הקריבום שיום השמיני כשרים – as it is written (Leviticus 22:27): “and from the eighth day on it shall be acceptable [as a gift to the LORD},” and it is stated regarding a firstborn (Exodus 22:29): “[You shall do the same with your cattle and your flocks: seven days it shall remain with its mother;] on the eighth day you shall give it to Me,” just as the firstborn that he made the eighth day like the eighth [day] and beyond, so also with the rest of the sacrifices he made the eighth day like the eighth [day] and beyond. However, with a matter that is an obligation of the most preferable way of performing a Mitzvah is to bring it from the thirtieth day onward.

והפסח – even though it is an obligation, the Sages were not quiet/silent, because they take it according to the number of souls, so that they don’t come to a case of left over (i.e., part of the offering left over after time permitted for it to be eat. One who eats the leftover portions of an offering is punishable by extirpation – see Tractate Zevahim, Chapter 5, Mishnah 8 which states that the Passover offering an only be consumed until midnight) since it is not eaten [other] than for one fellowship.