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1) [line 4] LUL - a shaft, in this case, a stairwell
2a) [line 4] BAYIS - the ground floor apartment of a house
b) [line 4] ALIYAH - an attic or loft, i.e. the second story apartment of a house

3) [line 7] INDERONA - (O.F. chambre) a room
4) [line 8] BAVEI - gates, doors
4) [line 9] D'RAGIL B'CHAD - [in a case where all four doors were used at one time or another, but now only] one is used regularly (RASHI). (According to Rav Papa, we must assume that Rav Huna dealt with a case where either the ground floor apartment or the loft apartment had two doors to the stairwell, and only one was used regularly -- see RASHASH, SHITAH MEKUBETZES #3)

5) [line 10] PISCHA D'AKRANA - an entryway at the corner of a room

6) [line 12] ADEI PETZIMEI - behold, its doorposts, i.e. the ends of the walls are its doorposts (even though this entryway does not have a proper doorframe)

7) [line 13] IKLA - chanced upon, happened to come to
8) [line 14] PATZIM ECHAD - one doorpost [in an entryway at the corner of a room] (RASHI)

9) [line 15] K'REBBI MEIR - like the opinion of Rebbi Meir (who rules that a room with one doorpost requires a Mezuzah, as is brought in the following Sugya)

10) [line 19] DERECH BI'ASCHA MIN HA'YAMIN - the ordinary way that you come, [starting] from the right

11a) [line 20] D'CHI AKAR INISH KAR'EI - for when a person moves his foot
b) [line 20] D'YAMINA AKAR [B'REISHA] - he moves his right foot first

12) [line 22] "VA'YIKACH YEHOYADA HA'KOHEN ARON ECHAD VA'YIKOV CHOR B'DALTO, VA'YITEN OSO ETZEL HA'MIZBE'ACH MI'YAMIN, B'VO ISH BEIS HASH-M. V'NASNU SHAMAH HA'KOHANIM SHOMREI HA'SAF ES KOL HA'KESEF HA'MUVA VEIS HASH-M." - "But Yehoyada the Kohen [Gadol] took a chest, and bored a hole in its lid, and set it beside the Mizbe'ach, on the right side as one comes into the house of HaSh-m. And the Kohanim who guarded the door put in there all the money that was brought to the house of HaSh-m." (Melachim II 12:10) - This verse shows that the collection box was placed on the right side of the entrance to the Azarah, when entering from the east. We therefore learn that an object, the placement of which depends upon entering a certain area, should be placed to the right of the entrance.

13) [line 30] EIN RIBUY ACHAR RIBUY ELA L'MA'ET - one extension of the law that occurs in the Torah after an identical extension of the law limits the scope of the law [rather than extending it]
(a) This rule of Biblical interpretation interprets the occurrence of two Ribuyim (inclusive words) regarding an identical point as *limiting* the Halachah they describe, rather than extending it to include more items or to apply in more cases. That is, even though a single Ribuy extends the Halachah to additional items or cases to which one would have thought that the Halachah does not apply, a double Ribuy teaches *not* to extend the Halachah but rather to interpret it in a limited sense.
(b) The logical derivation for this rule is as follows: If we already know to apply the Halachah under discussion to a particular item (or case), it would not be necessary for the Torah to again teach that the Halachah applies even to that item. It is therefore evident from the second Ribuy that the first one was *not* meant to include that item. Likewise, the second Ribuy cannot have been written to include that item, for the Torah could have taught to include that item by writing *only* the first Ribuy. It must therefore be concluded that the double Ribuy means to teach that we should *not* learn to include the item in the Halachah under discussion. (This rule is closely related to the rule of "Shenei Chesuvim ha'Ba'im k'Echad Ein Melamdim" -- see Background to Zevachim 24:1 and to the converse rule of "Ein Mi'ut Achar Mi'ut Ela l'Rabos -- see Yoma 43a and Background to Shevuos 7:8)
(c) In all cases of Ribuy Achar Ribuy, the obvious question is why did the Torah write even a single Ribuy? Let the Torah write neither Ribuy and we would know by ourselves not to include the item, since there is no Ribuy to include it! (Obviously the item would not be included without a Ribuy, since we originally found it necessary to interpret the first Ribuy as including that item.) TOSFOS (to Yoma 60a DH Trei) asks a similar question (with regard to Mi'ut Achar Mi'ut) and answers that perhaps we would have included that item (or excluded it, in the case of Mi'ut Achar Mi'ut) without the first Ribuy, through a Binyan Av (see Background to Zevachim 90:11) or a Kal va'Chomer (see Background to Avodah Zarah 46:22). The first Ribuy was not really necessary, but we would have justified the Ribuy as "Milsa d'Asya b'Kal va'Chomer Tarach v'Chasav Lah Kra" - "the Torah troubles itself to write out explicitly that which can be learned from a Kal va'Chomer" (see Kidushin 4a, Chulin 118b). The second Ribuy teaches not only to ignore the first Ribuy, but also to ignore the Binyan Av or Kal va'Chomer as well.
(d) In other instances (such as the one recorded in our Sugya) it is more obvious why a double Ribuy is necessary. The second Ribuy does not entirely negate the first, but rather it limits the first Ribuy (or it limits itself) to a narrower interpretation.

14) [line 31] LI'MEZUZAH ACHAS - to [require a Mezuzah even if the entrance has only] one doorpost

15) [line 34] L'HALAN - there (Devarim 24:1)
16) [line 36] L'HALAN - there (Devarim 27:8)

17) [line 38] U'CHEMO SHE'NE'EMAR... - and as it states... (that Mezuzos and Gitin must be written with ink -- RASHI)

18) [line 41] KESIVAH TAMAH - a perfect writing, with no part of any letter missing

19a) [line 42] LICHTEVA A'AVNA - we could chisel the words of a Mezuzah into a stone
b) [line 43] V'LIKBE'AH A'SIPA - and set it (that stone) into the doorway

20) [line 1] L'TOTAFOS L'TOTAFOS L'TOTAFOS - the three times that the word "l'Totafos" is mentioned in the Torah (Shemos 13:16, Devarim 6:8 and Devarim 11:18)

21a) [line 2] TAT B'CHASPI SHTAYIM - "Tat" in a Caspian dialect is two
b) [line 3] PAS B'AFRIKI SHTAYIM - "Pas" in an African dialect is two

22) [line 7] AL ARBA'AH OROS - on four pieces of parchment

23) [line 7] B'OR ECHAD - in one piece of leather (which is the piece of leather from which the four compartments for the parchments are made)

24a) [line 10] CHUT - a string (there are two explanations for the use of this string: (a) after the four parchments of the Tefilah Shel Rosh are written and folded, they are tied with *a string of hair* from the tail of cattle; (b) as the Tefilah Shel Rosh is sewn with *a string of sinew*, the string is passed in between each of the four compartments that hold the parchments -- SHITAH MEKUBETZES #4)
b) [line 10] MESHICHAH - (O.F. linoel) linen thread, string

25) [line 11] EIN CHARITZAN NIKAR - if the creases in between the four compartments that hold the parchments is not noticeable (for example, if one were to use only one large compartment with dividing pieces inside)

26) [line 14] L'DABEK - to glue [the parchments together]
27) [line 18] REBBI YEHUDAH B'REBBI - Rebbi Yehudah, the great Talmid Chacham (RASHI)

28) [line 19] SHE'TOLEH OR - that he covers with leather
29) [line 20] MODEH?! HAINU PELUGTAIHU! - he agrees? This is exactly their point of contention! (whether the four parchments inside of a Tefilah Shel Yad must be attached or not; in this case they are clearly detached)

30a) [line 26] B'ATIKTA - (lit. an old one) that has already been used as a Tefilah Shel Rosh
b) [line 26] B'CHADETASA - (lit. a new one) that has never been used as a Tefilah Shel Rosh

31) [line 26] HAZMANAH MILSA HI
There is a disagreement as to whether designating an object for a purpose of Kedushah renders it unfit for secular use. Abaye (Berachos 23b, Megilah 26b) is of the opinion that Hazmanah is enough. Others rule that an action must be performed on the object before it is unfit for secular use.

32) [line 27] D'ASNI ALAIHU ME'IKARA - he made the Tefilah Shel Rosh with the specific intention that if need be, he may change it into a Tefilah Shel Yad

33) [line 27] KEITZAD SIDRAN? - What is the correct order of the placement into the compartments of the Tefilah Shel Rosh, of the four Parshiyos written on the parchments of the Tefilin: "Kadesh Li" (Shemos 13:1-10) and "v'Hayah Ki Yevi'acha" (Shemos 13:11-16), "Shema" (Devarim 6:4-9), "v'Hayah Im Shamo'a" (Devarim 11:13-21)?

34) [line 28] KADESH LI V'HAYAH KI YEVI'ACHA MI'YAMIN - (a) the Parshiyos of "Kadesh Li" and "v'Hayah Ki Yevi'acha" are on the right half of the Tefilah Shel Rosh (RASHI); (b) the Parshah of "Kadesh Li" is in the rightmost compartment and the Parshah of "v'Hayah Ki Yevi'acha" is next to it (to the left of it) (TOSFOS, citing RABEINU TAM)

35) [line 28] SHEMA V'HAYAH IM SHAMO'A MI'SEMOL - (a) the Parshiyos of "Shema" and "v'Hayah Im Shamo'a" are on the left half of the Tefilah Shel Rosh (with "v'Hayah Im Shamo'a" in the leftmost compartment) (RASHI); (b) the Parshah of "Shema" is in the leftmost compartment and the Parshah of "v'Hayah Im Shamo'a" is next to it (to the right of it) (TOSFOS, citing RABEINU TAM)

36) [line 31] VEHA'KOREI KOREI K'SIDRAN - (a) and the "reader" [i.e. when someone is facing a person wearing the Tefilah Shel Rosh, he] "reads" them (i.e. they are arranged from right to left) according to the order in which they were written in the Torah (see above, entry #33) (RASHI); (b) and when Abaye answered the question of the Gemara, he meant that the words "Kan mi'Yemino Shel *Korei*" apply to the first Beraisa mentioned in the Gemara (line 28) and not to the second one ("Tanya Ipcha"). That is, ha'Korei Korei k'Sidran *Shel Beraisa Rishonah*. (The words "Kan mi'Yemino Shel Meni'ach" apply to the "Tanya Ipcha.") As such, when someone is facing a person wearing the Tefilah Shel Rosh, he sees that the Parshah of "Kadesh Li" is in the rightmost compartment and the Parshah of "v'Hayah Ki Yevi'acha" is next to it (to the left of it), and that the Parshah of "Shema" is in the leftmost compartment and the Parshah of "v'Hayah Im Shamo'a" is next to it (to the right of it) (TOSFOS, citing RABEINU TAM, according to the SHITAH MEKUBETZES # 21)

37) [last line] HECHELIF PARSHIYOSEHA - he interchanged [the order in which] the sections compartments]

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