Related%20passage for Bava Metzia 3:5

וְכֵן שְׁנֵי כֵלִים, אֶחָד יָפֶה מָנֶה וְאֶחָד יָפֶה אֶלֶף זוּז, זֶה אוֹמֵר יָפֶה שֶׁלִּי וְזֶה אוֹמֵר יָפֶה שֶׁלִּי, נוֹתֵן אֶת הַקָּטָן לְאֶחָד מֵהֶן, וּמִתּוֹךְ הַגָּדוֹל נוֹתֵן דְּמֵי קָטָן לַשֵּׁנִי, וְהַשְּׁאָר יְהֵא מֻנָּח עַד שֶׁיָּבֹא אֵלִיָּהוּ. אָמַר רַבִּי יוֹסֵי, אִם כֵּן מַה הִפְסִיד הָרַמַּאי. אֶלָּא הַכֹּל יְהֵא מֻנָּח עַד שֶׁיָּבֹא אֵלִיָּהוּ:

Similarly, two vessels, one worth a hundred; the other, a thousand, one man saying: "The dearer is mine"; the other: "The dearer is mine" — the smaller is given to one of them, and from the larger, the value of the smaller is given to the other, and the rest is set aside until Eliyahu comes. [This is required for the rabbis, to teach us: "Not only here, but also here.", i.e., Not only in (the above instance of) one hundred and two hundred, where there is no need to break a vessel, do the rabbis say that each is given one hundred, but even in an instance of two vessels, where a loss is involved, it being necessary to break the large vessel in order to give from it the value of the smaller — so that when Eliyahu comes, the owner of the large vessel will be found to have lost, his vessel having been broken — so that it might be thought that in such an instance the rabbis would concur with R. Yossi that all is to be set aside until Eliyahu comes — we are, therefore, apprised otherwise. The halachah is in accordance with the sages.] R. Yossi says: If so, what did the deceiver lose! Rather, all is to be set aside until Eliyahu comes.

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