רבי אליעזר אומר פרה מעוברת כשרה – Rabbi Eliezer and the Rabbis of here established according to the approach of Rabbi Yehuda who mentions further on in our chapter (Mishnah 4) that if a bull brought it up upon the cow, it is not invalid unless it went up with the knowledge of the owner of the heifer, but they dispute here regarding a pregnant cow that a male went up on her on his own without the knowledge of the owners, for Rabbi Eliezer who declares it fit holds that fetus is the thigh/haunch of its mother and it is like the body of he cow, but the Rabbis who invalidate I hold that the fetus is not the thigh/haunch of it smother and it is disqualified from the work, that she carries the fetus. And the Halakha is that is invalid from the time when a male came up upon her, even without the knowledge of the owners, and even if she is not pregnant, and not according to Rabbi Yehuda.

אינה נלקחת מן הנכרים – who are suspected the copulation (i.e., carnal connection with beasts/buggery (see Tractate Avodah Zarah, Chapter 2, Mishnah 1), for lest it was copulated at their hands.

וחכמים מכשירין – [to purchase a red heifer from non-Jews] because the cow was made barren/impotent when it copulated with it, for the heathen has compassion on his cattle that it should not become barren/impotent.

ולא זו בלבד – not only regarding the Red Heifer that Rabbi Eliezer and the Rabbis disputed, but regarding all of the community sacrifices and those of an individual, Rabbi Eliezer invalidates [them] if they were purchased from the heathens, for he is concerned for copulation/carnal connection with beasts, but the Sages declare them fit. But the Halakha is not according to Rabbi Eliezer.

באין מארץ ומחוצה לארץ – (see Tractate Menahot, Chapter 8, Mishnah 1) – all of the sacrifices come whether from the Land [of Israel] or from outside the Land [of Israel], whether from the new [grain] or whether form the old [grain – i.e., from before Passover].

חוץ מן העומר ושתי הלחם - as Scripture states (Leviticus 23:10): [Speak to the Israelite people and say to them:] When you enter the land [that I am giving to you] and you reap its harvest, you shall bring the first sheaf of your harvest [to the priest],” and with the two bread loaves, it is written (Leviticus 23:17): “You shall bring from your settlements two loaves of bead as an elevation offering.” They do not come other from that which is new (and grown in the Land of Israel), as it is written (Leviticus 23:16): “an offering of new grain to the LORD.”

יגוד (chop off) – he should cut off/sever. Like (Daniel 4:11): “hew down the tree”/גודו אילנא.

והננסת (dwarf) – the smallest, for that is a blemish in a human but is not a blemish in an animal.

יבלת (wart on the skin – VAVROAH in the foreign language.

ור' יהודה פוסל – and the Halakha is according to Rabbi Yehuda.

יוצא דופן (Caesarian section) – like the rest of Holy Things. As it is written (Leviticus 22:27): “[When an ox or a sheep or a goat] is born,” excluding that by Caesarean section. But even though a heifer/cow is not the Holy Things of the altar but rather the Holy Things of offerings for Temple repair, nevertheless, an animal born by caesarean section is invalid, for the All-Merciful called it a sin-offering.

ר' אליעזר מכשיר – especially the fee for a whore and the fee for a dog. But the Halakha is not according to Rabbi Eliezer.

כל המומין הפוסלים במוקדשים – In [Tractate] Bekhorot in the [sixth] chapter, “On account of these blemishes”/על אלה מומין (Mishnayot 1-12), the blemishes that invalidate the Holy Things are explained.

פוסלים כפרה – as it is written (Numbers 19:2): “in which there is no defect”/"אשר אין-בה מום".

עבר בה את הנהר אחז בזנבה – assisted/accompanied it when he crossed the river.

קיפל עליה בת המוסרה (if he threw the reins over her back) – the rope that he ties her with they doubled and placed them on her body (i.e., back).

מתן טליתו עליה פסולה – it states in [the portion of the] of the [Red] Heifer (Numbers 19:2): “and on which no yoke has been laid”/אשר לא-עלה עליה על", and it states regarding the heifer whose neck is broken (Deuteronomy 21:3): “a heifer which has never been worked, which has never pulled in a yoke”/"עגלת בקר אשר לא-עבד בה אשר לא-משכה בעל". Just as the yoke that is stated with the heifer (in Deuteronomy 21:3 and following) it did all of the rest of invalid work while yoked, even the yoke that is mentioned with the [Red] Heifer, it is the rest of the invalid work while yoked.

בשביל שלא תחליק – so that her feet should not slip and she would fall.

לצורך אחר פסולה – and even for his needs and for her needs it is invalid.

עלה עליה זכר פסולה – even though it is not what it prefers, because its costs are expensive and [the owner) loses a lot, and regarding the work it is not what he prefers it does not invalidate it, as it written regarding the heifer whose neck is broken (Deuteronomy 21;3); “a heifer which has never been worked, it is written as עבד – but it is read as עובד. Just as עבד is preferable to him, even עובד is preferable to him, and we derive the sin-offering of the heifer from it. Nevertheless, since that with the rest of the cows it was preferable to him (i.e., the owner), we consider that regarding the sin-offering of the heifer is also preferable to him (i.e., the owner). And further, if you came to validate it, if so, it is also preferable to him (i.e., the owner), and because of this it is invalidated.

העלהו פסולה – Not exactly “brought it up” [upon the cow], but rather, if it went up upon her (i.e. the cow) with the knowledge of the owners, even if it went up on its own, it is invalid. But if it went up [on the cow] without the knowledge of the owners, it is fit/appropriate. But the Halakha is not according to Rabbi Yehuda.

היו בה שתי שערות שחורות פסולה – as it is written (Numbers 19:2): “[This is the ritual that the LORD has commanded: Instruct the Israelite people to bring you] a red cow,” if there are blemish, it is already stated [in that Biblical verse]: “in which thee is no defect,” but rather that it will be pure in its redness.

רבי יהודה אומר בתוך כוס אחד – we have this reading. But we don’t have the reading: "ואפילו"/and even, and in place that the first Tanna would teach "גומא"/follicle, Rabbi Yehuda would teach a "כוס" /follicle (i.e., cavity). [The words]"גומא" and "כוס" are one [and the same], and it is obligatory for a person to state them in the language of his Rabbi/teacher (see Tractate Eduyot, Chapter 1, Mishnah 3 for an enunciation of this rule), that the Rabbi/teacher of Rabbi Yehuda would call a "גומא" a "כוס" , this is proven in the Tosefta (see Tractate Parah, Chapter 2, Halakha 7).

מוכיחות – corresponding and adjacent, this one (i.e., hair follicle) on the side of that one (i.e., hair follicle).

ר' אליעזר אומר אפילו חמשים – meaning to say, even more and they are scattered, one should uproot them (and the heifer would be fit/appropriate). But the Halakha is according to the first Tanna/teacher.

אחר הנראה – that is after the heads of the hairs.

אחר העיקר – but if their roots grow red and their heads grow black, and there are in the roots that grows red in order that it can be removed with scissors , he should cut their heads that grow black and it is fit/appropriate/kosher. But if there aren’t in the root that grows red a measurement that they would be able to be removed with scissors, it is invalid even according to the words of the Sages. For the measurement of two hairs that is stated in every place, is in order that they could be removed with scissors. And this is the Halakha.