Our Gemara discusses a scenario whereby a farmer expends a kor of seed to sow and retrieves only a kor of produce, resulting in a net zero gain. In such a case, the consumption is not sufficient to establish a chazakah. Since he’s not making any profit; it doesn't raise enough interest on any other potential claimants to make an official objection.
One of the most famous examples of a net zero gain is the Fox Parable from Koheles Rabbah on the verse (5:14):
As he came out of his mother’s womb, so must he depart at last, naked as he came. He can take nothing of his wealth to carry with him.
“As he emerged from his mother's womb, so he will return naked, to go as he came, and he will take nothing for his toil that he can carry in his hand” (Ecclesiastes 5:14).“As he emerged from his mother's womb” – Geniva said: [It is analogous] to a fox that found a vineyard fenced in on all sides. There was one small opening, and it sought to enter through it was unable to do so. What did it do? It fasted three days until it was thin and weak, so the fox was able to slip through the opening. Of course the clever, but not – too – clever - fox gorged himself and grew fat. He sought to exit, but it could not squeeze out through the opening. The fox again fasted three other days, until it was thin and weak and it returned to be as it had been, and it exited. When it exited, it turned its face and looked at [the vineyard]. It said: ‘Vineyard, vineyard, what good are you, and what good are the fruits that are in you? Everything that is in you is good and excellent; however, what benefit is there from you? Just as one enters into you, so he emerges.’ This world is the same: there are many materials things that one can enjoy, but they won’t be able to take it with them.
This is a beautiful and powerful parable. There are records of similar versions of this parable in Greek literature. In Aesop's Fables, or the Aesopica, (around 600 BCE), the following story is told:
It happened that a slender fox had made her way through a narrow crack into a coffer of grain. After eating her fill, she wanted to get back out again but her swollen body prevented her from doing so. At a safe distance the weasel said to her, 'If you want to get out of there, you better be as thin when you go back through that narrow crack as you were when you went in.”
This is not the only instance of a Midrashic story that is similar to a secular version. For example, the story of Choni Hameagel, who fell asleep for seventy years. (See Ta’anis 23a, and Yerushalmi and Midrash Tehilim on Psalm 126 with small differences.) The motif of a person falling asleep for numerous years is found in a number of cultures and mythologies. Let us look into its history and possible universal meanings. The famous American story of Rip Van Winkle, authored by Washington Irving in 1819, tells of a man who fell asleep and missed the American Revolution. In some way, the falling asleep and waking up motif is an important literary device to help the reader experience and process a sudden change in historical perspective. Actually in the Yerushalmi Ta’anis version of the story, a similar process happens, as the protagonist sleeps through the Churban destruction of the Temple, which is only alluded to in the Bavli׳s quotation of psalm 126. The narrative of the person who sleeps through it all and wakes up, accentuates the shock and difficulty at the drastic change prior to the destruction of the temple and afterward.
While there are Christian and Islamic versions of this story, that is not particularly interesting because they obviously are knock-offs of the Jewish tradition that preceded it. (There is a Hindu story from their literature but it is not earlier than the Mishna, and the story doesn’t have many similar elements other than a long sleep, and so we can assume it to be a completely coincidental and parallel development.) What is more fascinating is when there are records of stories of sleepers that predate Choni’s time, which was in the first Century BCE.
The third-century CE Greek historian, Diogenes Laërtius, recorded in his book, “Lives and Opinions of Eminent Philosophers” a story of Epimenides of Knossos, who entered into a cave and fell into a deep sleep for 57 years. Though Diogenes wrote his history in the times of the Gemara, the stories and traditions he reported were about sages of earlier times, and presumably has some validity. In this case, the man being described, Epimenides, reportedly lived several hundred years earlier.
There also is the Greek legend of Narcissus, and the Jewish version. Nedarim (9b) and Nazir (4b) tells us about a pious lad, who upon seeing himself for the first time in a reflection in the water, vows to become a Nazir. He was so horrified by the overwhelming feelings of pride in his own handsome looks, that he takes immediate action to abstain from hedonistic pleasures, and becomes a nazir in order to tame his lust and arrogance. Compare this to the story of Narcissus:
Once, during the summer, Narcissus was getting thirsty after hunting, and the goddess lured him to a pool where he leaned upon the water and saw himself in the bloom of youth. Narcissus did not realize it was merely his own reflection and fell deeply in love with it, as if it were somebody else. Unable to leave the allure of his image, he eventually realized that his love could not be reciprocated and he melted away from the fire of passion burning inside him, eventually turning into a gold and white flower.
https://en.wikipedia.org/wiki/Narcissus_(mythology)
As another example, consider the origin myth of the Roman Empire: Romulus and Remus, two brothers who were abandoned as infants and suckled by a she-wolf, are considered by both the Greeks and the Jews as the founders of Rome. (Dionysius, vol. 1 p. 72.) This myth is also mentioned in Esther Rabbah 3 and Midrash Tehilim 17.
My good friend Yaakov Shapiro also showed me the Greek myth of Procrustes, who had a bed in which he invited every passer-by to spend the night, and where he set to work on them with his smith's hammer, to stretch them to fit. If the guest proved too tall, Procrustes would amputate the excess length; nobody ever fitted the bed exactly. ( https://en.wikipedia.org/wiki/Procrustes ). Compare this to the Midrash about the famous “hospitality” of the people of Sodom described in Sanhedrin (109b), “They had beds on which they would lay their guests; when a guest was longer than the bed they would cut him, and when a guest was shorter than the bed they would stretch him.”
And finally, we have Talmudic references to the she-Demon, Lilith, who seems similar to the Greek Medusa, both of whom have hair that are snakes (see Niddah 24b and Eiruvin 100b.)
What are we to make of the similarities of the Midrashic or Talmudic stories and the Greek myths? There are various approaches to Midrashic stories, with some rishonim taking a position that the stories all must be taken as literal, historical fact, while others see them as parables. There are variations on these points of view such as those who believe the stories are true literally AND also have deeper meanings, as well as those who take the stories to be true accounts but experienced in a dream or trance-like state. Finally, there are those who combine approaches and advocate using common sense to understand which midrash is a metaphor and which is literal. For a good discussion of the viewpoints on this, see the various introductions to aggadah found in the printed Vilna edition of Ein Yaakov.
If we consider the Choni story and the story about the Nazir as historical fact, the fact that they are repeated in other cultures, mythologies and traditions do not detract from their validity. One could simply say the stories were copied from us. Or if these stories are parables, then each culture might independently tap into unconscious psychological motifs. It is notable that in both the Greek version of Epimenides and the Choni story each has a person entered into a cave, which is obviously symbolic for entering into a state of spiritual seclusion and depth. The fox symbolizes a crafty, sneaky person in many cultures, including the Gemara (see Berachos 61b). Therefore, the Fox motif in both parables reflects a human truth about arrogance and trying to “have it all”, when you cannot. It is a cute extra bit in Aesop’s version that the weasel (who is often a victim of the fox) mocks the fox from a safe distance. This is similar to the fish who outsmart the fox and mock him too, as seen in the story in Berachos.
We also might consider that our sages were aware of prior Greek versions of legends, such as Narcissus or Romulus and Remus, and without being concerned of their actual veracity, used the ideas and popularity of the basic themes for their own parables and lessons. The idea of plagiarism or historical accuracy did not exist in the way it does today. Stories were repeated as folklore, and each person who told the story understood it was borrowed. The rabbis may have told these stories with their own Jewish twist much as we see in modern Jewish culture secular pop songs converted to Jewish verses, or even Savta Simcha’s obvious hebraization of Mary Poppins.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation 
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