Rif Bava Batra 3a {5a - 6a}

3a

See the Rif inside here.

{Bava Batra 5a}

א (רוניא זבין ארעא אמצריה דרבינא

סבר רבינא לסלוקיה משום דינא דבר מצרא
אמר ליה רב סמא אמרי אינשי ארבעה לצלא וארבעה לצללא):א

(* Runia bought land adjoining that of Ravina. Ravina thought to eject him because of the law of adjoining {that he was entitled to preempt him to buy the land. Rav Sama {our gemara: Rav Sama bar R' Yeva} said: People say "The hide costs four zuzim, and four are for the tanner."

*)

Mishna:

כותל חצר שנפל מחייבין אותו לבנותו עד ארבע אמות

בחזקת שנתן עד שיביא ראיה שלא נתן
מארבע אמות ולמעלה אין מחייבין אותו לבנותו

סמך לו כותל אחר אע"פ שלא נתן עליו את התקרה מגלגלין עליו את הכל בחזקת שלא נתן עד שיביא ראיה שנתן:

IF THE PARTY WALL OF A COURTYARD FALLS IN, EACH OF THE NEIGHBORS CAN BE COMPELLED BY THE OTHER TO [CONTRIBUTE TO THE COST OF] REBUILDING IT TO A HEIGHT OF FOUR CUBITS. [EACH OF THEM] IS ALWAYS PRESUMED TO HAVE GIVEN HIS SHARE UNTIL THE OTHER BRINGS A PROOF THAT HE HAS NOT GIVEN.

FOR REBUILDING HIGHER THAN FOUR CUBITS NEITHER CAN BE COMPELLED [TO CONTRIBUTE].

IF, HOWEVER, [THE ONE WHO HAS NOT CONTRIBUTED] BUILDS ANOTHER WALL CLOSE TO IT, EVEN THOUGH HE HAS NOT YET PUT A ROOFING OVER THE SPACE BETWEEN, THE [PRO RATA] COST OF THE WHOLE DEVOLVES UPON HIM, AND HE IS PRESUMED NOT TO HAVE GIVEN UNTIL HE ADDUCES PROOF THAT HE HAS GIVEN.

Gemara:

אמר ריש לקיש הקובע זמן לחבירו ואמר לו פרעתיך בתוך זמנו אינו נאמן ולואי שיפרענו בזמנו

והלכתא כריש לקיש ואפי' מיתמי

ואע"ג דאמר מר הבא ליפרע מנכסי יתומים לא יפרע אלא בשבועה חזקה לא עביד איניש דפרע בגו זמניה

Resh Lakish said: If a lender stipulates a date for the repayment of a loan, and the borrower pleads {when the date of payment arrives} that he paid the debt before it fell due, his word is not accepted. Let him only pay when it does fall due!

{Bava Batra 5b}

And the halacha is like Resh Lakish. And even to orphans {who are his heirs}. And even though Master said "one who seeks to recover a debt from the property of orphans need not be paid unless he swears." This because the presumption is that a man does not pay a debt before it falls due.

איבעיא להו תבעו לאחר זמנו וא"ל פרעתיך תוך זמנו מהו מי אמרינן מה לי לשקר במקום חזקה או לא
ולא איפשיטא וכל כה"ג חומרא לתובע וקולא לנתבע
הילכך משתבע שבועת היסת דפרעיה ומיפטר

It was a question to them: If he {=the creditor} claims payment some time after the debt falls due, and he {=the debtor} pleads, I paid it before it fell due, how do we decide? Do we say 'what motive has he to tell a lie', when there is a presumption {against him}, or not?

And this is not resolved. And any such {unresolved case} is stringent to the plaintiff and lenient to the defendant. Therefore, he swears an oath of heses {Rabbinic oath} and is exempt.

{Bava Batra 6a}

ש (תא שמע בחזקת שנתן עד שיביא ראיה שלא נתן

אימת אילימא דאמר פרעתי בזמנו פשיטא אלא לאו תוך זמנו (אלמא עביד איניש דפרע בגו זמנו) ש

שאני התם דכל שעתא ושעתא זמניה הוא

(* Come and hear: "EACH IS PRESUMED TO HAVE GIVEN HIS SHARE UNTIL THE OTHER BRINGS PROOF THAT HE HAS NOT GIVEN." When? If you say that he said "I payed it at the appropriate time," this is obvious! Rather is it not so that it is within the time? Thus, a person does pay before it becomes due!

It is different over there, for every single hour is its appropriate time.

ת"ש מסיפא בחזקת שלא נתן

אימת אילימא דתבע לאחר זמן וא"ל פרעתיך בזמנו אמאי בחזקת שלא נתן

אלא לאו שתבעו אחר זמנו ואמר פרעתיך בתוך זמנו

אלמא לא אמרינן מיגו במקום חזקה

שאני התם דמימר אמר מי יאמר דמחייבי לי רבנן

Come and hear from the sefa {of that Mishna}: "HE IS PRESUMED NOT TO HAVE GIVEN UNTIL HE ADDUCES PROOF THAT HE HAS GIVEN."

When? If you say that he claimed payment after the time, and he {=the defendant} said "I have paid it in its proper time," why should the presumption be that he has not given? Rather, is it not that he claimed payment after the time, and he {=the defendant} said "I paid it within the time period {rather than at the due date}." Thus, we do not say "since" {he could have claimed I payed it at the time} in a place of a presumption.

It is different here, for he may say {to himself}, "How do I know that the Rabbis will compel me to pay?"

גרסינן בגמרא האומר לחברו מנה לי בידך והלה אומר הן

למחר אמר תנהו לי

נתתיו לך פטור אין לך בידי חייב

We learn in the gemara:

If one said to his fellow, "There is a maneh of mine in your possession," and the other one says "yes." {And} The next day, he says "give it to me." "I have already given it to you" -- he is exempt.

{But if he says} "I don't have of your in my possession," then he is liable.