Bava Batra — Daf 87a

ולגורן יפה סלע אסור להנות הימנו אבל אם שכרו מהיום בדינר ליום ולגורן יפה סלע מותר

ואי ס"ד כור בשלשים סאה בסלע אני מוכר לך ראשון ראשון קנה ה"נ קמא קמא מיפסק פסק ואסור להנות הימנו מדינר ליום ולגורן יפה סלע מותר אמאי והא אגר נטר לי הוא

אמר רבא ותסברא זלזולי בשכירות מי אסיר מאי שנא רישא ומאי שנא סיפא

רישא דלא קא עביד בהדיה מהשתא מיחזי כי אגר נטר לי סיפא דקא עביד בהדיה מהשתא לא מיחזי כי אגר נטר לי:

ואם היה מחובר בקרקע ותלש כל שהוא קנה: משום דתלש כל שהוא קנה אמר רב ששת הכא במאי עסקינן דאמר ליה לך יפה לך קרקע כל שהוא וקני כל מה שעליה:

מתני׳ המוכר יין ושמן לחבירו והוקרו או שהוזלו אם עד שלא נתמלאת המדה למוכר משנתמלאת המדה ללוקח ואם היה סרסור ביניהן נשברה החבית נשברה לסרסור

וחייב להטיף לו שלש טיפין הרכינה ומיצית הרי הוא של מוכר והחנווני אינו חייב להטיף שלש טיפין רבי יהודה אומר ערב שבת עם חשכה פטור:

גמ׳ הא מדה דמאן אילימא מדה דלוקח עד שלא נתמלאת מדה למוכר מדה דלוקח היא ואלא מדה דמוכר משנתמלאת מדה ללוקח מדה דמוכר היא

אמר ר' אלעא במדת סרסור והא מדקתני סיפא ואם היה סרסור ביניהם נשברה החבית נשברה לסרסור מכלל דרישא לאו בסרסור עסקינן רישא מדה בלא סרסור סיפא בסרסור עצמו:

הרכינה ומיצית הרי הוא של מוכר: כי סליק רבי אלעזר אשכחיה לזעירי אמר ליה מי כאן תנא דאתנייה רב מדות אחוייה רב יצחק בר אבדימי א"ל מאי קא קשיא לך דתנן הרכינה ומיצית הרי הוא של מוכר

but at that season [the labourer] was worth a sela'  [a day] he must not derive any benefit from it.  If, however, [a man] hires [a labourer to commence work] at once [and to continue through the harvesting season] for a denarius a day, [although] at the harvesting season he was worth a sela', [he] is permitted [to pay in advance and to have the benefit of the difference].  Now, if you are of the opinion that [if the seller said]. 'I sell you a kor for thirty, [each] se'ah for a sela', '[the buyer] acquires possession of every se'ah as it is measured out, here also, [since mention was made of a 'denarius a day'] every day that has passed  [should have been regarded as] cut off  [from the other days of the period that follow] and it should, [therefore], be forbidden to derive any benefit from it.  Why then [has it been said that if a man hires a labourer to commence work at once and to continue through the harvesting season] for a denarius a day, [although] at the harvesting season he was worth a sela' [he] is permitted [to have the benefit]? Is not this [difference] a reward  for advancing the money?  Raba replied: What a logical argument! Has it ever been forbidden to reduce one's hire to the lowest level?  Wherein [then, lies the reason for] the difference between the first, and the last clause?  — [In] the first clause, since work does not begin  at once,  [the difference between the two rates of wage] appears as a reward for advancing the money;  [in] the last clause, where work begins at once, [the difference] does not appear as a reward for advancing the money. AND IT IF WAS ATTACHED TO THE GROUND AND HE PLUCKED [OF IT] ANY QUANTITY, HE HAS ACQUIRED OWNERSHIP. Does he acquire ownership [of all the flax] because he has plucked some of it?  — R. Shesheth replied: The case dealt with here [refers to a seller] who said [to the buyer], 'Go improve  for yourself any piece of land, [acquire  possession of it, and thereby] acquire ownership of all that is upon it.' MISHNAH. [IF] ONE SELLS WINE OR OIL TO ANOTHER AND IT HAS BECOME DEARER  OR CHEAPER,  — IF THE MEASURE HAS NOT YET BEEN FILLED, [THE BENEFIT OR LOSS IS] THE SELLER'S. AFTER THE MEASURE HAS BEEN FILLED, [THE BENEFIT OR LOSS IS] THE BUYER'S. IF THERE WAS A MIDDLEMAN BETWEEN THEM [AND] THE CASK WAS BROKEN [BEFORE DELIVERY TO THE BUYER], THE LOSS  IS THE MIDDLEMAN'S. [A SELLER] MUST [IN FAVOUR OF THE BUYER] ALLOW THREE DROPS TO FALL [FROM THE SIDES OF HIS VESSEL INTO THAT OF THE BUYER AFTER THE LIQUID HAS BEEN POURED OUT]. IF HE INCLINED THE VESSEL [AFTER THE THREE DROPS HAVE BEEN ALLOWED TO FALL]. THE ACCUMULATION OF THE REMNANTS [FROM ITS SIDES] BELONGS TO THE SELLER.  A SHOPKEEPER  IS NOT OBLIGED TO ALLOW THE THREE DROPS TO FALL. R. JUDAH SAID: ON SABBATH EVE TOWARDS DUSK ONE IS EXEMPT. GEMARA. Whose measure was this?  If it is assumed to have been the measure of the buyer, [why should the benefit or loss be that] of the seller before the measure has been filled? [Surely] it is the buyer's measure!  If, however, [it is assumed that it was] the seller's measure, [why should the benefit or loss be that] of the buyer after the measure has been filled? [Surely] it is the seller's measure! — R. Elai replied: The measure was the middleman's.  But since it is taught in the latter clause, IF THERE WAS A MIDDLEMAN BETWEEN THEM AND THE CASK WAS BROKEN THE LOSS IS THE MIDDLEMAN'S, is it not to be inferred that the first clause does not deal with the case of a middleman? — The first clause [speaks of] a measure in the absence of the middleman; the latter clause, of the middleman himself. [IF THE VESSEL …] HAS BEEN INCLINED, THE ACCUMULATION OF THE REMNANTS [FROM ITS SIDES] BELONGS TO THE SELLER. When R. Eleazar went up  he met Ze'iri to whom he said: Is there here a tanna  whom Rab has taught the Mishnah of measures? He showed him R. Isaac b. Abdimi. The latter said unto him: What is your difficulty? — For [the other replied,] we learnt: [IF THE VESSEL …] HAS BEEN INCLINED, THE ACCUMULATION OF THE REMNANTS [FROM ITS SIDES] BELONGS TO THE SELLER;