[73a - 15 lines; 73b - 37 lines]
1)[line 2]אחולי אחליה לתנאיהACHULEI ACHLEI L'TENA'EI- he has forgiven [his insistence upon the fulfillment of] the stipulation [and therefore (a) he must pay her Kesuvah as well (RASHI); (b) she requires a Get following marriage (Nisu'in) even if they have not yet had relations (TOSFOS DH Lo)]
2)[line 3]אין אדם עושה בעילתו בעילת זנותEIN ADAM OSEH BE'ILASO BE'ILAS ZNUS- one is assumed to limit his intimate relations to marriage [(a) and while he therefore wishes to be married, this does not mean that he wishes to pay her Kesuvah (RASHI); (b) and therefore a Get is not required unless they have had relations (TOSFOS DH Lo)]
3)[line 5]קטנה שלא מיאנהKETANAH SHE'LO MI'ANAH (MI'UN)
See Background to 53:34.
4)[line 5]נישאתNIS'ES- she (ostensibly) married [another]
5)[line 6]אין צריכה גט משניEIN TZERICHAH GET MI'SHENI- she need not receive a bill of divorce form the second [husband, since her first husband intended to marry her with the first relations that he had with her after she became a Gedolah]. From here it is apparent that Rav maintains that one reevaluates the status of his marriage when he has relations with his wife rather than relying upon his intentions when he first married her.
6)[line 7]צריכה גט משניTZERICHAH GET MI'SHENI- she requires a bill of divorce form the second [husband, since she is married to him mid'Oraisa]. Shmuel rules that one relies upon his intentions at the time that he married his wife even during subsequent relations, and her first husband therefore never married her. He agrees, however, that she may not remain married to the second man mid'Rabanan.
7)[line 8]ליכא תנאהLEIKA TENA'AH- there is no stipulation [specified by the husband himself, and that is why he did not rely upon his intentions at the time that he married his wife]
8)[line 9]אימא מודי ליה לשמואלEIMA MODI LEI L'SHMUEL- I would say that he agrees with the opinion of Shmuel [since he assumes that his stipulation has been fulfilled]
9)[line 1]קידשה סתם וכנסה סתםKIDSHAH STAM V'KANSAH STAM- [the second Halachah stated in the Mishnah discusses a separate case, in which] he both betrothed and married her with no mention of a stipulation
10)[line 3]אדתניAD'TANI- instead of teaching
11)[line 5]ליתני כנסה סתםLISNI KANSAH STAM- teach [additionally that when] he married her he made no mention of a stipulation
12)[line 6]האHA- that [which is implied by the actual wording of the Mishnah; namely, a case in which the stipulation was reiterated at the time of marriage]
13)[line 13]מדבריהםMI'DIVREIHEM- due to the words of [the Chachamim, so that no one mistakenly think that a woman can be divorced without the need of a Get]
14)[line 13]ספוקי מספקא ליהSEFUKEI MESAFKA LEI- [the Tana of our Mishnah] was unsure [of whether or not an average man does not wish to be married to a woman who has vows extant]
15)[line 14]מחלוקת בטעות שתי נשיםMACHLOKES B'TA'US SHTEI NASHIM- the disagreement [of Rav and Shmuel] revolves around a case of one who betrothed two women [one on condition that she have no current vows and the other with no such stipulation, only] to find that the other indeed had [vows extant]. According to Rabah, Shmuel rules that since he made his views clear with his conditional betrothal, he is not married to the second woman, whereas Rav maintains that one betrothal has no bearing on the other.
16)[line 15]טעות אשה אחתTA'US ISHAH ACHAS- a case in which one was misled by a single woman [who allowed herself to be betrothed on condition that she had no vows extant and then taken through a marriage process in which the condition was not reiterated]
17)[line 16]קמותבינן תיובתא מיניהKA'MOSVINAN TEYUVTA MINEI- a disproof was offered from it [to the opinion of Shmuel (73a) in the Beis Midrash, proving that many were of the opinion that it was in such a case that Rav and Shmuel disagreed (see RASHI)]
18)[line 17]טעות אשה אחת כעין שתי נשיםTA'US ISHAH ACHAS K'EIN SHTEI NASHIM- a case in which one betrothed a woman [on condition that she had no current vows, divorced her, betrothed her again without re-stipulating the condition] and was then surprised to find [that she had vows extant, which is] similar to the case in which he had betrothed two women
19)[line 18]גרידתאGEREIDASA- alone; i.e., under no unusual circumstances
20)[line 19]קידשה בטעותKIDSHAH B'TA'US- (at this point the Gemara understands this to mean) if he betrothed her under the mistaken impression [that she had no current vows]
21)[line 19]ופחות משוה פרוטהU'FACHOS MI'SHAVEH PERUTAH- or if he betrothed with that which was worth less than the value of a Perutah (the smallest copper coin then in circulation; see Background to 66:16)
22)[line 20]סבלונותSIVLONOS- gifts sent to one's fianc?e [that were more valuable than a Perutah]
23)[line 26]גמרGAMAR- he decided
24)[line 27]בועליךBO'ALAYICH- have relations with you [in order to betroth you]
25)[line 28]ירצה אבאYIRTZEH ABA- [your] father is agreeable
26)[line 30]כי טעות אשה אחת דמיKI TA'US ISHAH ACHAS DAMI- it is similar to a case of one [who betrothed a] woman [on condition that she had no current vows and then married her without reiterating the condition, in that one cannot explain that he changed his mind regarding the condition due to a divorce in between the betrothal and relations]
27)[line 33]היא יתומה בחיי האבHI YESOMAH B'CHAYEI HA'AV- she has the status of an orphan [whose father cannot marry her off] in the lifetime of her father
28)[line 34]חולצת ולא מתיבמתCHOLETZES V'LO MISYABEMES (YIBUM / CHALITZAH)
See Background to 53:35.
29)[line 35]אין חזרתה חזרה גמורהEIN CHAZARASAH CHAZARAH GEMURAH- her return [as his wife] is not a true return [since one cannot marry a Ketanah who has no father mid'Oraisa (see Background to 53:34:b)]