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.

גויל – stones which are not trimmed or fixed.

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

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.

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.

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.”

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.

כותל חצר – of partners.

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.

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.

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.