## Bava Batra Daf 4a

###### Bava Batra 4a:1
[Bava Batra 4a:1](https://torahapp.org/share/book/Bava%20Batra/r/4a:1)

אַהְדַּר לֵיהּ כְּלִילָא דְּיָילֵי, נַקְּרִינְהוּ לְעֵינֵיהּ. יוֹמָא חַד אֲתָא וִיתִיב קַמֵּיהּ, אֲמַר: חֲזִי מַר, הַאי עַבְדָּא בִּישָׁא מַאי קָא עָבֵיד! אֲמַר לֵיהּ: מַאי אֶעֱבֵיד לֵיהּ? אֲמַר לֵיהּ: נִלְטְיֵיהּ מָר! אֲמַר לֵיהּ: כְּתִיב ״גַּם בְּמַדָּעֲךָ, מֶלֶךְ אַל תְּקַלֵּל״. אֲמַר לֵיהּ: הַאי לָאו מֶלֶךְ הוּא! אֲמַר לֵיהּ: וְלִיהְוֵי עָשִׁיר בְּעָלְמָא, וּכְתִיב: ״וּבְחַדְרֵי מִשְׁכָּבְךָ אַל תְּקַלֵּל עָשִׁיר״; וְלֹא יְהֵא אֶלָּא נָשִׂיא, וּכְתִיב: ״וְנָשִׂיא בְעַמְּךָ לֹא תָאֹר״.

**William Davidson Edition - English:**
Herod **placed a garland** made **of porcupine** hide **on** Bava ben Buta’s head, which **pricked his eyes out. One day** Herod **came and sat before him** without identifying himself in order to test him. **He,** Herod, **said: See, Master, what this evil slave** Herod **is doing.** Bava ben Buta **said to him: What should I do to him?** Herod **said to him:** The **Master should curse him.** Bava ben Buta **said to him:** But **it is written: “Do not curse the king, not even in your thoughts”** (Ecclesiastes 10:20). Herod **said to him: He is not a king,** since he rules illegally. Bava ben Buta **said to him: And** even if **he were merely a rich man** I would not curse him, as **it is written: “And do not curse a rich person in your bedchamber”** (Ecclesiastes 10:20). **And** even **were he only a leader** I would not curse him, as **it is written: “And you shall not curse a leader among your people”** (Exodus 22:27).


###### Bava Batra 4a:2
[Bava Batra 4a:2](https://torahapp.org/share/book/Bava%20Batra/r/4a:2)

אֲמַר לֵיהּ: בְּעוֹשֶׂה מַעֲשֵׂה עַמְּךָ, וְהַאי לָאו עוֹשֶׂה מַעֲשֵׂה עַמְּךָ! אֲמַר לֵיהּ: מִסְתְּפֵינָא מִינֵּיהּ. אֲמַר לֵיהּ: לֵיכָּא אִינִישׁ דְּאָזֵיל דְּלֵימָא לֵיהּ, דַּאֲנָא וְאַתְּ יָתֵיבְנָא. אֲמַר לֵיהּ, כְּתִיב: ״כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל וּבַעַל כְּנָפַיִם יַגֵּיד דָּבָר״.

**William Davidson Edition - English:**
Herod **said to him:** That *halakha* stated **with regard to** “a leader among your people,” that is, to a fit Jew who **acts as** a member of **your people,** i.e., in accordance with Torah law, **and this one does not do the deeds of your people.** Bava ben Buta **said to him:** Nevertheless, **I am afraid of him.** Herod **said to him: There is nobody who will go and tell him, since you and I are sitting** here alone. Bava ben Buta **said to him:** Nevertheless, **it is written: “For a bird of the sky shall carry the sound, and that which has wings shall tell the matter”** (Ecclesiastes 10:20).


###### Bava Batra 4a:3
[Bava Batra 4a:3](https://torahapp.org/share/book/Bava%20Batra/r/4a:3)

אֲמַר לֵיהּ: אֲנָא הוּא, אִי הֲוַאי יָדַעְנָא דִּזְהִרִי רַבָּנַן כּוּלֵּי הַאי, לָא הֲוָה קָטֵילְנָא לְהוּ; הַשְׁתָּא מַאי תַּקַּנְתֵּיהּ דְּהָהוּא גַּבְרָא? אֲמַר לֵיהּ: הוּא כִּבָּה אוֹרוֹ שֶׁל עוֹלָם, דִּכְתִיב: ״כִּי נֵר מִצְוָה וְתוֹרָה אוֹר״, יֵלֵךְ וְיַעֲסוֹק בְּאוֹרוֹ שֶׁל עוֹלָם, דִּכְתִיב: ״וְנָהֲרוּ אֵלָיו כָּל הַגּוֹיִם״. אִיכָּא דְּאָמְרִי, הָכִי אֲמַר לֵיהּ: הוּא סִימֵּא עֵינוֹ שֶׁל עוֹלָם, דִּכְתִיב: ״וְהָיָה אִם מֵעֵינֵי הָעֵדָה״, יֵלֵךְ וְיִתְעַסֵּק בְּעֵינוֹ שֶׁל עוֹלָם, דִּכְתִיב: ״הִנְנִי מְחַלֵּל אֶת מִקְדָּשִׁי, גְּאוֹן עֻזְּכֶם מַחְמַד עֵינֵיכֶם״.

**William Davidson Edition - English:**
Herod **said to him: I am he. Had I known that the Sages were so cautious I would not have killed them. Now, what is that man’s remedy,** i.e., what can I do to repent for my sinful actions? Bava ben Buta **said to him: He** who **extinguished the light of the world** by killing the Torah Sages, **as it is written: “For the mitzva is a lamp, and the Torah is light”** (Proverbs 6:23), **should go and occupy himself with the light of the world,** the Temple, **as it is written** with regard to the Temple: **“And all the nations shall flow [*venaharu*] unto it”** (Isaiah 2:2), the word *venaharu* alluding to light [*nehora*]. **There are** those **who say** that **this** is what **he said to him: He** who **blinded the eye of the world, as it is written** in reference to the Sages: **“And if** it be committed through ignorance **by the eyes of the congregation”** (Numbers 15:24), **should go and occupy himself with the eye of the world,** the Temple, **as it is written: “I will desecrate my Temple, the pride of your strength, the delight of your eyes”** (Ezekiel 24:21).


###### Bava Batra 4a:4
[Bava Batra 4a:4](https://torahapp.org/share/book/Bava%20Batra/r/4a:4)

אֲמַר לֵיהּ: מִסְתְּפֵינָא מִמַּלְכוּתָא. אֲמַר לֵיהּ: שַׁדַּר שְׁלִיחָא; וְלֵיזִיל שַׁתָּא, וְלִיעַכַּב שַׁתָּא, וְלֶהְדַּר שַׁתָּא; אַדְּהָכִי וְהָכִי סָתְרַיתְּ [לֵיהּ] וּבָנְיַית [לֵיהּ]. עֲבַד הָכִי. שְׁלַחוּ לֵיהּ: אִם לֹא סָתַרְתָּה – אַל תִּסְתּוֹר; וְאִם סָתַרְתָּה – אַל תִּבְנֵי; וְאִם סָתַרְתָּה וּבָנִיתָ – עַבְדֵי בִּישָׁא, בָּתַר דְּעָבְדִין מִתְמַלְכִין. אִם זַיְינָךְ עֲלָךְ, סִפְרָךְ כָּאן – לָא רֵכָא וְלָא בַּר רֵכָא, הוֹרְדוֹס [עַבְדָּא] קָלָנְיָא מִתְעֲבִיד.

**William Davidson Edition - English:**
Herod **said to him: I am afraid of the** Roman **government,** that they will not permit me to make changes in the Temple. Bava ben Buta **said to him: Send a messenger** who will **travel** there for **a year, and remain** there for another **year, and** take yet another **year** to **return. In the meantime, you can demolish** the Temple **and rebuild it. He did so.** Eventually, **they sent** a message **to** Herod from Rome: **If you have not** yet **demolished it, do not demolish it; and if you have** already **demolished it, do not rebuild it; and if you have demolished it and** already **rebuilt it,** you shall be counted among **those who act wickedly, seeking counsel** only **after they have** already **acted.** Even **if you are armed** and in command of a military force, **your book,** i.e., your genealogical record, **is here.** You are **neither a king [*reikha*] nor the son of a king,** but rather **Herod the slave who has made himself a freeman [*kelonya*].**


###### Bava Batra 4a:5
[Bava Batra 4a:5](https://torahapp.org/share/book/Bava%20Batra/r/4a:5)

מַאי ״רֵכָא״? מַלְכוּתָא – דִּכְתִיב: ״אָנֹכִי הַיּוֹם רַךְ וּמָשׁוּחַ מֶלֶךְ״. וְאִי בָּעֵית אֵימָא, מֵהָכָא: ״וַיִּקְרְאוּ לְפָנָיו אַבְרֵךְ״.

**William Davidson Edition - English:**
The Gemara explains: **What** is the meaning of the word ***reikha*?** It denotes **royalty, as it is written: “I am today a tender [*rakh*] and anointed king”** (II Samuel 3:39). **And if you wish, say** that the meaning of the word is learned **from here,** from the term describing Joseph after he was appointed viceroy to the king: **“And they cried before him, *Avrekh*”** (Genesis 41:43).


###### Bava Batra 4a:6
[Bava Batra 4a:6](https://torahapp.org/share/book/Bava%20Batra/r/4a:6)

אָמְרִי: מִי שֶׁלֹּא רָאָה בִּנְיַן הוֹרְדוֹס, לֹא רָאָה בִּנְיָן נָאֶה [מִיָּמָיו]. בְּמַאי בַּנְיֵיהּ? אָמַר רַבָּה: בְּאַבְנֵי שִׁישָׁא וּמַרְמְרָא. אִיכָּא דְּאָמְרִי: בְּאַבְנֵי כּוּחְלָא, שִׁישָׁא וּמַרְמְרָא. אַפֵּיק שָׂפָה וְעַיֵּיל שָׂפָה, כִּי הֵיכִי דִּנְקַבֵּיל סִידָא. סְבַר לְמִשְׁעֲיֵיהּ בְּדַהֲבָא, אֲמַרוּ לֵיהּ רַבָּנַן: שִׁבְקֵיהּ, דְּהָכִי שַׁפִּיר טְפֵי, דְּמִיחְזֵי כִּי אִידְווֹתָא דְיַמָּא.

**William Davidson Edition - English:**
The Sages **say: One who has not seen Herod’s building has never seen a beautiful building in his life.** The Gemara asks: **With what did he build it? Rabba said: With stones of white and green marble [*umarmara*]. There are** those **who say** that he built it **with stones of blue, white, and green marble.** Alternate rows of stones **sent out an edge** a bit **and drew in an edge** a bit, **so that they would** better **receive** and hold **the plaster. He considered covering it with gold,** but **the Rabbis said to him: Leave it,** and do not cover it, **since it is more beautiful this** way, **as it looks like the waves of the sea.**


###### Bava Batra 4a:7
[Bava Batra 4a:7](https://torahapp.org/share/book/Bava%20Batra/r/4a:7)

וּבָבָא בַּר בּוּטָא הֵיכִי עֲבַד הָכִי? וְהָאָמַר רַב יְהוּדָה אָמַר רַב, וְאִיתֵּימָא רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: מִפְּנֵי מָה נֶעֱנַשׁ דָּנִיֵּאל? מִפְּנֵי שֶׁהִשִּׂיא עֵצָה לִנְבוּכַדְנֶצַּר, שֶׁנֶּאֱמַר: ״לָהֵן מַלְכָּא, מִלְכִּי יִשְׁפַּר עֲלָךְ, וַחֲטָאָיךְ בְּצִדְקָה פְרֻק, וַעֲוָיָתָךְ בְּמִחַן עֲנָיִן, הֵן תֶּהֱוֵי אַרְכָא לִשְׁלֵוְתָךְ וְגוֹ׳״, וּכְתִיב: ״כֹּלָּא מְּטָא עַל נְבוּכַדְנֶצַּר מַלְכָּא״, וּכְתִיב: ״וְלִקְצָת יַרְחִין תְּרֵי עֲשַׂר וְגוֹ׳״!

**William Davidson Edition - English:**
The Gemara asks: **And how did Bava ben Buta do this,** i.e., give advice to Herod the wicked? **But doesn’t Rav Yehuda say** that **Rav says, and some say** it was **Rabbi Yehoshua ben Levi** who says: **For what** reason **was Daniel punished? Because he offered advice to Nebuchadnezzar, as** after sharing a harsh prophecy with him, **it is stated: “Therefore, O king, let my counsel be acceptable to you, redeem your sins with charity and your iniquities with graciousness to the poor, that there may be a lengthening of your prosperity”** (Daniel 4:24). **And it is written: “All this came upon King Nebuchadnezzar”** (Daniel 4:25). **And it is written: “And at the end of twelve months”** (Daniel 4:26). Only after a year was the prophecy fulfilled but not before that, apparently because Nebuchadnezzar heeded Daniel’s advice.


###### Bava Batra 4a:8
[Bava Batra 4a:8](https://torahapp.org/share/book/Bava%20Batra/r/4a:8)

אִיבָּעֵית אֵימָא: שָׁאנֵי עַבְדָּא, דְּאִיחַיַּיב בְּמִצְוֹת. וְאִיבָּעֵית אֵימָא: שָׁאנֵי בֵּית הַמִּקְדָּשׁ, דְּאִי לָא מַלְכוּת – לָא מִתְבְּנֵי.

**William Davidson Edition - English:**
The Gemara answers: **If you wish, say** that **a slave** like Herod **is different since he is obligated in the mitzvot,** and therefore Bava ben Buta had to help him repent. **And if you wish, say the Temple is different, as without** the help of **the government it would not have been built.**


###### Bava Batra 4a:9
[Bava Batra 4a:9](https://torahapp.org/share/book/Bava%20Batra/r/4a:9)

וְדָנִיֵּאל – מְנָלַן דְּאִיעֲנַשׁ? אִילֵּימָא מִשּׁוּם דִּכְתִיב: ״וַתִּקְרָא אֶסְתֵּר לַהֲתָךְ״, וְאָמַר רַב: הֲתָךְ – זֶה דָּנִיאֵל; הָנִיחָא לְמַאן דְּאָמַר: ״שֶׁחֲתָכוּהוּ מִגְּדוּלָּתוֹ״, אֶלָּא לְמַאן דְּאָמַר: ״שֶׁכׇּל דִּבְרֵי מַלְכוּת נֶחְתָּכִין עַל פִּיו״, מַאי אִיכָּא לְמֵימַר? דְּשַׁדְיוּהוּ לְגוּבָּא דְאַרְיָיווֹתָא.

**William Davidson Edition - English:**
The Gemara asks: **And from where do we** derive **that Daniel was punished? If we say** we know this **because it is written: “And Esther called for Hatach,** one of the king’s chamberlains, whom he had appointed to attend upon her” (Esther 4:5), **and Rav said: Hatach is Daniel. This works out well according to the one who says** Daniel was called Hatach because **they cut him down [*ḥatakh*] from his greatness** and turned him into a minor attendant. **But according to the one who says** he was called Hatach **because all governmental matters were determined [*ḥatakh*] according to his word, what is there to say?** What punishment did he receive? The Gemara answers: His punishment was **that they threw him into the den of lions.**


###### Bava Batra 4a:10
[Bava Batra 4a:10](https://torahapp.org/share/book/Bava%20Batra/r/4a:10)

הַכֹּל כְּמִנְהַג הַמְּדִינָה. ״הַכֹּל״ – לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי אַתְרָא דִּנְהִיגִי בְּהוּצָא וְדַפְנָא.

**William Davidson Edition - English:**
§ The mishna teaches: In a place where it is customary to build a wall of non-chiseled stone, or chiseled stone, or small bricks, or large bricks, they must build the partition with that material. **Everything is in accordance with the regional custom.** The Gemara asks: **What** does the word **everything** serve **to add?** The Gemara answers: It serves **to add a place where it is customary** to build a partition **out of palm and laurel branches.** In such a place, the partition is built from those materials.


###### Bava Batra 4a:11
[Bava Batra 4a:11](https://torahapp.org/share/book/Bava%20Batra/r/4a:11)

לְפִיכָךְ, אִם נָפַל הַכּוֹתֶל – הַמָּקוֹם וְהָאֲבָנִים שֶׁל שְׁנֵיהֶם. פְּשִׁיטָא! לָא צְרִיכָא, דִּנְפַל לִרְשׁוּתָא דְּחַד מִינַּיְיהוּ, אִי נָמֵי דְּפַנִּינְהוּ חַד לִרְשׁוּתָא דִידֵיהּ; מַהוּ דְּתֵימָא: נִיהְוֵי אִידַּךְ ״הַמּוֹצִיא מֵחֲבֵירוֹ עָלָיו הָרְאָיָה״, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The mishna teaches: **Therefore, if the wall** later **falls,** the assumption is that **the space** where the wall stood **and the stones belong to both of them,** to be divided equally. The Gemara questions the need for this ruling: Isn’t it **obvious** that this is the case, since both neighbors participated in the construction of the wall? The Gemara answers: **No,** it is **necessary** to teach this *halakha* for a case **where** the entire wall **fell into the domain of one of them. Alternatively,** it is necessary in a case **where one of them** already **cleared** all the stones **into his** own **domain. Lest you say** that **the other** party **should be** governed by the principle that **the burden of proof rests upon the claimant,** that is, if the other party should have to prove that he had been a partner in the construction of the wall, the mishna **teaches us** that they are presumed to have been partners in the building of the wall, and neither requires further proof.


###### Bava Batra 4a:12
[Bava Batra 4a:12](https://torahapp.org/share/book/Bava%20Batra/r/4a:12)

וְכֵן בְּגִינָּה, מְקוֹם שֶׁנָּהֲגוּ לִגְדּוֹר – מְחַיְּיבִין אוֹתוֹ. הָא גוּפָא קַשְׁיָא – אָמְרַתְּ: וְכֵן בְּגִינָּה, מְקוֹם שֶׁנָּהֲגוּ לִגְדּוֹר – מְחַיְּיבִין אוֹתוֹ; הָא סְתָמָא – אֵין מְחַיְּיבִין אוֹתוֹ;

**William Davidson Edition - English:**
§ The mishna continues: **And similarly with regard to a garden,** in **a place where it is customary to build a partition** in the middle of a garden jointly owned by two people, and one of them wishes to build such a partition, the court **obligates** his neighbor to join in building the partition. The Gemara comments: **This** matter **itself** is **difficult.** On the one hand, **you said: And similarly with regard to a garden,** in **a place where it is customary to build a partition** in the middle of a garden jointly owned by two people, and one of them wishes to build such a partition, the court **obligates** his neighbor to join in building the partition. One can infer **that ordinarily,** where there is no custom, the court **does not obligate him** to build a partition.


###### Bava Batra 4a:13
[Bava Batra 4a:13](https://torahapp.org/share/book/Bava%20Batra/r/4a:13)

אֵימָא סֵיפָא: אֲבָל בִּקְעָה, מְקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לִגְדּוֹר – אֵין מְחַיְּיבִין אוֹתוֹ; הָא סְתָמָא – מְחַיְּיבִין אוֹתוֹ. הַשְׁתָּא סְתָם גִּינָּה – אָמְרַתְּ לָא, סְתָם בִּקְעָה מִיבַּעְיָא?!

**William Davidson Edition - English:**
But **say the latter clause** of the mishna: **But** with regard to an expanse of **fields,** in **a place where it is customary not to build a partition** between two people’s fields, and one person wishes to build a partition between his field and that of his neighbor, the court **does not obligate** his neighbor to build such a partition. One can infer **that ordinarily,** where there is no custom, the court **obligates him** to build a partition. The Gemara explains the difficulty: **Now** that **you said** by inference that in **an ordinary garden** the court **does not** obligate him to build a partition, **is it necessary** to say that the court does not obligate him to build a partition in **an ordinary field?** Clearly in a field there is less of a need for a partition, as there is less damage caused by exposure to the gaze of others.


###### Bava Batra 4a:14
[Bava Batra 4a:14](https://torahapp.org/share/book/Bava%20Batra/r/4a:14)

אָמַר אַבָּיֵי, הָכִי קָאָמַר: וְכֵן סְתָם גִּינָּה, וּבִמְקוֹם שֶׁנָּהֲגוּ לִגְדּוֹר בְּבִקְעָה – מְחַיְּיבִין אוֹתוֹ. אֲמַר לֵיהּ רָבָא: אִם כֵּן, מַאי ״אֲבָל״? אֶלָּא אָמַר רָבָא, הָכִי קָתָנֵי: וְכֵן סְתָם גִּינָּה – כִּמְקוֹם שֶׁנָּהֲגוּ לִגְדּוֹר דָּמֵי, וּמְחַיְּיבִין אוֹתוֹ. אֲבָל סְתָם בִּקְעָה – כִּמְקוֹם שֶׁלֹּא נָהֲגוּ דָּמֵי, וְאֵין מְחַיְּיבִין אוֹתוֹ.

**William Davidson Edition - English:**
**Abaye said** that **this** is what the *tanna* **is saying: And similarly** with regard to **an ordinary garden, and** also **in a place where it is customary to build a partition in** an expanse of **fields,** the court **obligates him** to build a partition. **Rava said to him: If so, what** is the point of the word: **But,** mentioned afterward in connection with an expanse of fields, which seems to indicate that the issue of fields had not yet been addressed? **Rather, Rava said** that **this** is what the *tanna* **is teaching: And similarly an ordinary garden is** treated **like a place where it is customary to build a partition, and** therefore the court **obligates him** to build a partition. **But an ordinary** expanse of **fields is** treated **like a place where it is customary not** to build a partition, **and** therefore the court **does not obligate him** to build one.


###### Bava Batra 4a:15
[Bava Batra 4a:15](https://torahapp.org/share/book/Bava%20Batra/r/4a:15)

אֶלָּא אִם רָצָה, כּוֹנֵס לְתוֹךְ שֶׁלּוֹ וּבוֹנֶה, וְעוֹשֶׂה חֲזִית. מַאי ״חֲזִית״? אָמַר רַב הוּנָא: אַכְפְּיֵהּ לֵיהּ לְקַרְנָא לְבַר. וְנַעֲבֵיד מִלְּגָיו! עָבֵיד חַבְרֵיהּ נָמֵי מִלְּבַר, וְאָמַר: דִּידִי וְדִידֵיהּ הוּא. אִי הָכִי, הַשְׁתָּא נָמֵי – גָּיֵיז לֵיהּ חַבְרֵיהּ, וַאֲמַר: דִּידִי וְדִידֵיהּ הוּא! גִּיזּוּזָא מִידָּע יְדִיעַ.

**William Davidson Edition - English:**
§ The mishna teaches: **Rather, if** one person **wishes** to erect a partition, **he must withdraw into his own** field **and build** the partition there. **And he makes** a border **mark on the outer side** of the barrier facing his neighbor’s property, indicating that he built the entire structure of his own materials and on his own land. The Gemara asks: **What** is the meaning of a border **mark? Rav Huna said: He bends the edge** of the wall **toward the outside.** The Gemara suggests: **Let him make it on the inside.** The Gemara explains: In that case, **his neighbor might also make** a mark **on the outside,** that is, on the side facing his own property, **and say:** The wall **is** both **mine and his.** The Gemara responds: **If so,** that is, there is a concern about such deception, **now also** when the person who builds the wall makes a border mark on the outer side of the wall, **his neighbor might cut it off and say:** The wall **is** both **mine and his.** The Gemara answers: Such **a cut is noticeable** and the deception will not work.


###### Bava Batra 4a:16
[Bava Batra 4a:16](https://torahapp.org/share/book/Bava%20Batra/r/4a:16)

אִיכָּא דְּאָמְרִי, אָמַר רַב הוּנָא: מִיכְפָּא לְקַרְנָא מִלְּגָיו. וְנֶעְבַּד מִלְּבַר! גָּיֵיז לֵיהּ חַבְרֵיהּ, וְאָמַר: דִּידִי וְדִידֵיהּ הוּא. אִי הָכִי, הַשְׁתָּא נָמֵי לָיֵיף לֵיהּ חַבְרֵיהּ, וְאָמַר: דִּידִי וְדִידֵיהּ הוּא! לִיפּוּפָא מִידָּע יְדִיעַ. וְהָא ״מִבַּחוּץ״ קָתָנֵי! קַשְׁיָא.

**William Davidson Edition - English:**
**There are** those **who say** that in answer to the question: What is the meaning of a border mark, **Rav Huna said: He bends the edge** of the wall **toward the inside.** The Gemara suggests: **Let him make it on the outside.** The Gemara explains: In that case, **his neighbor might cut it off and say:** The wall **is** both **mine and his.** The Gemara asks: **If so,** that is, there is a concern for such deception, **now also** when the person who builds the wall makes a border mark toward the inside, **his neighbor might add** a border mark on his own side **and say:** The wall **is** both **mine and his.** The Gemara answers: **An addition is noticeable** and the deception will not work. The Gemara asks: **But doesn’t** the mishna **teach** that he makes the border mark **on the outside** and not on the inside? The Gemara comments: This is **a difficulty.**


###### Bava Batra 4a:17
[Bava Batra 4a:17](https://torahapp.org/share/book/Bava%20Batra/r/4a:17)

רַבִּי יוֹחָנָן אָמַר:

**William Davidson Edition - English:**
**Rabbi Yoḥanan said:**