Комментарий к Бава Батра 1:7

השותפין שרצו לעשות מחיצה – we are speaking of a courtyard where there is no law of division in it, where there lacks by the way four cubits for each one of the partners. For this reason, it (i.e., the Mishnah) taught " "שרצו/that they wanted, which implies that especially, two of them want [to make a partition] but neither one of them is able to force his fellow, for if in a courtyard which has a law of division, each one of them is able to force his fellow to divide, but now, it comes to teach us that since they wanted to divide it, and each one of them had taken possession of the direction that is entitled for him according to what they had compromised, they build the wall in the middle, and this one gives from his portion one-half of the place the thickness of the wall and also this one.

Introduction
The first mishnah of Bava Batra deal with neighbors who share a courtyard. The mishnah is concerned with the building of a wall to separate the neighbors and with the ability of one neighbor to force the other neighbor to share the costs of building the wall.

גויל – stones which are not trimmed or fixed.

Mishnah One
1) If two partners wish to make a partition in a courtyard they build the wall in the middle.
2) In a place where the custom is to build of unshaped stones, or of hewn stones, or of half-bricks, or of whole bricks, so they should build it—everything is according to local custom.
a) [If the wall is made of] unshaped stones this one supplies [from his property] three handbreadths, and this one supplies [from his property] three handbreadths.
b) [If the wall is made of] hewn stones this one supplies [from his property] one and a half handbreadths, and this one supplies [from his property] one and a half handbreadths.
c) [If the wall is made of] half-bricks this one supplies [from his property] two handbreadths, and this one supplies [from his property] two handbreadths.
d) [If the wall is made of] whole bricks this one supplies [from his property] one and a half handbreadths, and this one supplies [from his property] one and a half handbreadths.

גזית – stones which are trimmed and planed with a saw.

Explanation
In the time of the mishnah most homes did not have openings to the street but rather would open onto a common courtyard. The courtyard was used for all sorts of purposes and was the common property of the owners of the houses surrounding it. Our mishnah states that if the two partners wish to build a wall separating the courtyard they should build the wall in the middle and when they do, they should build the wall with the materials customary used in their place. There are four kinds of building materials mentioned in the mishnah, and the mishnah lists each one.
Clauses 2a through 2d all state how much of a person’s property he should allocate for the thickness of the wall. This space will depend on the thickness of the building materials. Unshaped stones are (on average) 6 handbreadths wide and therefore each partner must allocate three handbreadths of his property for the building of the wall. Hewn stones are only 3 handbreadths wide and therefore each partner allocates one and a half handbreadths. A whole brick is 3 handbreadths wide, and therefore each partner allocates one and a half handbreadths. Half bricks are one and half handbreadths wide. In order to make a wall with them they would use two half-bricks, placing mortar in between the two. The total width of the wall would be four handbreadths, and therefore each partner would allocate two handbreadths.

כפיסין – a small brick/girder which is a one-half brick which is a handbreadth-and-a-half (i.e., one handbreadth equals 3.65 inches or 9.34 cm) and a brick is three handbreadths.

Questions for Further Thought:

• Mishnah one: If one partner wished to build with half-bricks and one partner with whole bricks, and the custom of the land was to use hewn stone, what type of wall should they build?

• What laws in modern society are similar to these types of laws? How are they different?
If two partners wish to make a partition in a courtyard they build the wall in the middle.
In a place where the custom is to build of unshaped stones, or of hewn stones, or of half-bricks, or of whole bricks, so they should build it everything is according to local custom. [If the wall is made of] unshaped stones this one supplies [from his property] three handbreadths, and this one supplies [from his property] three handbreadths. [If the wall is made of] hewn stones this one supplies [from his property] one and a half handbreadths, and this one supplies [from his property] one and a half handbreadths. [If the wall is made of] half-bricks this one supplies [from his property] two handbreadths, and this one supplies [from his property] two handbreadths. [If the wall is made of] whole bricks this one supplies [from his property] one and a half handbreadths, and this one supplies [from his property] one and a half handbreadths.
The first mishnah of Bava Batra deal with neighbors who share a courtyard. The mishnah is concerned with the building of a wall to separate the neighbors and with the ability of one neighbor to force the other neighbor to share the costs of building the wall.
In the time of the mishnah most homes did not have openings to the street but rather would open onto a common courtyard. The courtyard was used for all sorts of purposes and was the common property of the owners of the houses surrounding it. Our mishnah states that if the two partners wish to build a wall separating the courtyard they should build the wall in the middle and when they do, they should build the wall with the materials customary used in their place. There are four kinds of building materials mentioned in the mishnah, and the mishnah lists each one.
Clauses 2a through 2d all state how much of a person’s property he should allocate for the thickness of the wall. This space will depend on the thickness of the building materials. Unshaped stones are (on average) 6 handbreadths wide and therefore each partner must allocate three handbreadths of his property for the building of the wall. Hewn stones are only 3 handbreadths wide and therefore each partner allocates one and a half handbreadths. A whole brick is 3 handbreadths wide, and therefore each partner allocates one and a half handbreadths. Half bricks are one and half handbreadths wide. In order to make a wall with them they would use two half-bricks, placing mortar in between the two. The total width of the wall would be four handbreadths, and therefore each partner would allocate two handbreadths.

הכל כמנהג המדינה – "הכל"/everything includes a place where they have the practice to make a partition with the sprouts of vine and the branches of trees that they make according to the custom, as long as the partition is wide enough so that neither one of them cis able to see that of his fellow for visual damage is called damage, and the height of the wall and the partition is not less than four cubits.

זה נותן שלשה טפחים – that the wall of untrimmed stones requires an additional handbreadth more than the wall of hewn stones because of the tops of the stones that protrude outward which are not smooth.

ובכפסים זה נותן טפחי – that the thickness of the wall of the one-half/small/girder brick is a handbreadth greater than the width of a wall of full brings because he places a small brick/bond-timber on one side and a small brick/bond-timber on the other side, which are three handbreadths and a handbreadth in the middle in which they place there plaster to attach them, but the wall made from bricks, one places a full brick along the thickness of the wall which is three handbreadths and there is no need for plaster in the middle.

המקום והאבנים של שניהם – this tells us that even though the stones fell into the domain of one them, or alternatively, that one of them first removed them into his domain, you might have thought that it belongs to the other – for the claimant must produce the evidence. But this comes to tell us that this is not the case.

וכן בגנה – this is what he said, "וכן בגנה"/and likewise in the case of a garden, undefined, as a place where it was they had the custom to fence it in.

The same is true with a garden: in a place where the custom is to build a fence, they can obligate him to do so. However, in a valley, where it is not customary to build a fence, they cannot obligate him to do so.
But if he wants to [build a fence] he must gather into his own portion and build, and he puts a finishing on the outside of the wall. Therefore if the wall falls, the place and the stones belong to him.
If they acted with each other’s consent, they should build the wall in the middle and put a finishing on both sides. Therefore if the wall falls, the place and the stones belong to them both.
Mishnah two is a continuation of mishnah one. It continues to discuss the procedures for building a wall to separate property.
Mishnah two begins by comparing a garden to a courtyard. The mishnah states that a garden is similar to a courtyard in that if it is customary to build there a fence, one partner can force the other to share in the costs and allocated space. However, in section 1a we learn that a valley is different. Since it is not customary to build there a fence, neither can force the other to do so. If one partner wishes in any case to make a fence he must do it in his own area and put a finishing on the wall so that it will it will not look unfinished nor ugly in the eyes of the one who did not want a fence, nor will it be rough and potentially damage the other person’s animals. Since he has built the wall on his own property and he alone paid for it, if the wall should fall, both the place and the materials belong to him. If however, the two partners built the wall together and shared in its costs and space, they should finish both sides of the wall. If the wall should fall they will share the space and the materials.
[Please note that I explained the idea of “finishing the wall” according to Albeck’s explanation and not the explanation given in the Talmud.]

אבל בבקעה – undefined, it is like a place where they had the custom to not fence it in, and we don’t require it, other than if his fellow wanted to fence it in, he moves it back to his own part

ועושה לו חזית – a sign for recognition that the wall is his. And the sign is explained in the Gemara (Talmud Bava Batra 4b): he spreads the top of the wall a cubit with plaster to the side of his fellow, but not to his side lest his fellow all spread from his side. And he says that the wall belongs to both. But when he spreads to the side of his fellow, he doesn’t plaster on to his side. It is a sign that the wall is his, but if his fellow peels/scrapes It off, it is known as peeled.

ועושין חזית מכאן ומכאן – to announce that both of them made it.

אין מחייבין אותו – for it doesn’t benefit him at all, for his land is still open. But, if he (i.e., the other partner) fenced in the fourth side, for now, it absolutely benefits him, we require him to pay one-half the cost of the purchase at the cheapest rate. But not half of his outlay, for he says to him: For me it is enough for me with a partition of reeds, and I don’t need an outlay of a stone fence.”

Introduction Mishnah three discusses a person who builds a fence partially around another person’s property and wishes that person to share in the costs of the fence.

מגלגלין עליו את הכל – one-half of his outlay according to what he fenced in. And there is the difference between the first Tanna/teacher and Rabbi Yosi. And the Halakha is according to Rabbi Yosi. And we don’t have to say if he himself is the one who fenced in the fourth side, for he revealed his intention that he is pleased with what his fellow fenced in that we make him bear the expenses for the fencing in of everything, and he pays his fellow half of his outlays.

If a man’s land surrounded his fellow’s land on three sides, and he fenced it on the first and the second and the third sides, they do not obligate him [to share in the costs]. Rabbi Yose says: “If he rose a built a fence on the fourth side, they obligate him to share in all of the costs.” In the scenario discussed in this mishnah Reuven owns three fields which surround Shimon’s fields on three of its four sides. If Reuven were to fence in all three of his fields he would have built a fence around three sides of Shimon’s fields. Since this fence does not totally surround Shimon’s field, Reuven cannot claim that Shimon benefited from the field and should therefore share in the costs. Rabbi Yose adds that if Shimon were to fence in four sides, he would thereby show that he wished to have his field fenced in. In that case he is obligated to share in the costs of all of the fences, since he now benefits from them all.

Questions for Further Thought:
• If Reuven owns fields surrounding all four sides of Shimon’s field and he puts a fence around all of them, will Shimon have to share in the costs?

כותל חצר – of partners.

If the wall of a courtyard fell down they obligate each of the partners to help in building it up to a height of four cubits. He is presumed to have paid [his share] unless the other brings proof that he has not paid.
[If the fence was built] four cubits or higher, they do not obligate him [to help in building it.] If [the one who did not contribute] built another wall near it, even if he did not put a roof upon it, they obligate him to share in all of the costs. He is presumed not to have paid [his share] unless he brings proof that he has.
Mishnah four continues to discuss a wall built in a courtyard owned by two partners, a topic that began in the first mishnah of the chapter.
In the times of the mishnah, a standard wall, built in a courtyard was about four cubits high (over two meters, a little less than seven feet). Therefore, if the previous wall fell down, each partner would be obligated to rebuild the wall until it was four cubits high. If Reuven claims that Shimon did not pay his share, Reuven must bring proof. Since this law is commonly known, we assume that Reuven would not have begun to build the wall until Shimon paid his share. If he did build the wall without first collecting, he must bring proof that Shimon still owes him money.
In contrast, if Reuven built the wall over four cubits, he cannot ask Shimon to pay for the costs of the added height. Since walls are not commonly built over four cubits high, Shimon can claim that he did not want such a high wall. If however, Shimon were to use the wall to support another wall, and show that he intended to lay a roof on the two walls, he must pay for the added height. Although he was not initially obligated, since he subsequently used the wall, he is obligated to pay for it. Since this law is not commonly known, we cannot assume that Shimon paid his share. Until he brings a receipt showing that he has paid for the wall, he will still be obligated towards Reuven.

עד ארבע אמות – for with this, it is sufficient for him for proof of damages.

בחזקת שנתן – when this one claims half the outlay, and the other one says, I have already given my portion, he is believed, until the claimant brings witnesses who claimed that he had not given. For this judgment is revealed to all that the obligation is upon him to assist him for he would not have built it on his own but rather, he would bring him to the Jewish court.

סמך לו כותל אחר – after he built the first [wall] a great deal higher than four cubits (i.e. a cubit = 22.08 inches or 56.1 cm.), and he did not want to assist him in raising it higher, he built another wall opposite this wall in order to put cover it with boughs and to place a roof from wall to wall, even though he did not as yet place upon it a roof, we make him bear the expenses for everything, for he has revealed his intention that it is pleasing to him for the raising of this one.

בחזקת שלא נתן – if the first person came and made a claim against him to judgment after he built his other wall placing it near the first wall. And he said to him (i.e., his partner): “Give your part for what I raised it.” But the other responded: “I gave my part.” But he is not believed other than with witnesses, for this judgment was not visible to all, and until the Jewish court made him liable, he would not have given.

כופין אותו – [we force] the member resident of the courtyard who doesn’t want to assist the members of the courtyard.

They compel [a partner in a courtyard to contribute to] the building of a gate-house and a door for the courtyard. Rabban Shimon ben Gamaliel says: “Not all courtyards are fit for a gate-house.”
They compel [a resident of the town to contribute to] the building of a wall for the town and double doors and a bolt. Rabban Shimon ben Gamaliel says: “Not every town is fit for a wall.”
How long must a man dwell in a town to count as one of the men of the town? Twelve months. If he has purchased a dwelling place he immediately counts as one of the men of the town.
Mishnah five deals with the obligation of a person who shares a courtyard with another to help in building certain parts of the courtyard. The second half of the mishnah deals with the obligations that residents of a town have to participate in the costs of building the public structures in the town.
Section one teaches that a person who holds joint possession of a courtyard can be compelled to share in the costs of building a gate-house (where a guard would sit and protect the homes attached to the courtyard) and a door. Since these are necessities of a courtyard, one must participate in their cost. Rabban Shimon ben Gamaliel points out that not all courtyards need a gate-house. Assumedly smaller courtyards can be protected without building a gate-house. Therefore, a person would be obligated to help pay for building a gate-house only as long as the courtyard was fit for one.
Section two discusses similar laws with regards to people who live in a town. Just as in modern society people pay taxes in order to pay for the building and upkeep of town property, so too in the times of the Mishnah people had to jointly pay for the building of a wall, double-doors and a bolt to help protect the town. Again Rabban Shimon ben Gamaliel points out that not all towns are fit for walls. If the town was not a one which would usually have a wall, the residents are not obligated to share in its costs.
Finally, section three discusses how long a person must dwell in the town in order to be an official resident and thereby be obligated to pay for building its wall. There are two criteria. First of all, if he dwells in the town for twelve months he is obligated to pay. Second, if he purchases property in the town, he is immediately obligated, even if he doesn’t dwell there.

לבנות – [to build] for the courtyard a gate house to be a guard for the opening who sits there in the shade and to distance the members of the public domain from looking into the courtyard.

ודלת – for the gate of the courtyard.

לא כל החצרות ראויות לבית שער – a courtyard which is not close by to the public domain is not worthy of havng a gate house. But the Halakha is not according to Rabban Shimon ben Gamaliel for even if it is not close to the public domain, there are times when the masses pressure and enter [and come in].

לא כל העיירות ראויות לחומה – a city which is not close by to the border of enemies does not require a wall. But the Halakha is not in accordance with Rabban Shimon ben Gamaliel, for even if it is not close by the border of enemies, it needs a wall, for sometimes, it happens that invaders come.

ויהא כאנשי העיר – to bear with them the burden/yoke.

שנים עשר חדש – but now that they are unsteady, the general practice is thirty days.

אין חולקין את החצר – one of the partners cannot force his fellow to divide the courtyard until there are four cubits to each one of the partners, other than the openings, for every house in the courtyard requires [that there will be] in front of his door four cubits in order to unload the burden that is upon his donkey. And outside of those four cubits, one needs in the courtyard another four cubits to each one of the partners for his other uses. And then there will be in the courtyard the law of division.

They do not divide a courtyard until there is four cubits for this [partner] and four cubits for this [partner].
Nor [do they divide up] a field until it has nine kavs for this [partner] and nine kavs for this [partner]. Rabbi Judah says: “Until it has nine half-kavs for this [partner] and nine half-kavs for this [partner].
Nor [do they divide up] a garden until it has a half-kav for this [partner] and a half-kav for this [partner]. Rabbi Akiva says: “A quarter-kav.”
Nor [do they divide up] an eating hall, a watch-tower, a dovecote, a cloak, a bathhouse, or an olive-press until there is sufficient for this [partner] and for this [partner].
This is the general rule: whatever can be divided and still be called by the same name, they divide; otherwise they do not divide.
When is this so? When they do not both wish [to divide the property]. However, if both wish they can divide it even if it is smaller. And with regards to the Sacred Books, they may not be divided even if both are willing.
Mishnah six returns to discuss a subject which began in mishnah one. There we learned the laws of building walls in shared courtyards, gardens and valleys. Mishnah six discusses which jointly-owned properties can be split into two parts.
This mishnah is quite straightforward so we will explain it briefly. Sections four and five basically summarize the laws of splitting jointly held property. One partner can force another partner to split the property only if the remaining property will still be sufficiently large to use it for its intended purpose. For instance if partners jointly own a dovecote (a place for breeding and storing pigeon doves) and one partner wants to split it, there must be enough room in each half for both partners to use it as a dovecote. Furthermore, section five clarifies that each half must be able to be called by its previous name. For example, if partners owned a truck one could not force the other to take half of the truck, since half a truck is worthless. If, however, partners owned an iron mine, one could force the other to take half, as long as each half was large enough to be an iron mine in its own right. The first three sections of our mishnah give concrete sizes with regards to courtyards, fields and gardens, but the principle applied is basically the same as that in sections four and five.
Section six emphasizes that the first five sections are true only as long as one partner does not agree to split the property. If, however, both parties agree to split the property they can split an even smaller piece. The one exception to this rule are scrolls containing the books of the Bible. It would not be respectful to the Sacred Books to cut a scroll in half. If, however, the books are in separate scrolls partners could divide them. [Note, in the time of the Mishnah all books were written in scroll form. The modern codex was not yet invented.]

רבי יהודה אומר ט' חצאי קבין – this person like his place, and that person like his place. But they don’t dispute that in the places of Rabbi Yehuda they would make grain – a field that has nine half-kabs, is like the field of nine kabs in the place of the Rabbis.

בית רובע – a place to seed in it a square kab. And the Jewish legal decision is that the law of division on lands that stand for plough and sewing, other than if there remains for each one of the partners enough land in order that there is the work of one day of ploughing or sewing, and similar things.

מורן וטרקלין – kinds of palaces.

כדי לזה וכדי לזה – as it is explained further on, and after they would divide it up and each one takes his part, there would be in the part of each of them a place worthy of being called a reception/dining room and a compartment of the house/peristyle, that would remain on part of it the name that was for all of it.

בזמן שין שניהם רוצים – one cannot force his fellow to divide it by force, but he can force hi regarding the manner of "גוד או אגוד"/either fix you a price for my share, or I shall do so (and buy your share (see Talmud Bava Batra 13a), meaning to say, purchase my portion or sell me your portion for what it is worth.

ובכתבי הקודש – Torah, Prophets and Writings.

לא יחלקו – and specifically when they are in one volume, but in many volumes, each book separately, if they want, they can divide it.