Yevamot 122A

תלתא ריגלי. אמר לה רב אדא בר אהבה: זיל לקמיה דרב יוסף, דחריף סכינא.

for 3 pilgrim Festivals, on which the rabbis gather together to study, but he could not resolve this uncertainty on any of those occasions. Rav Adda bar Ahava said to her: Go before Rav Yosef, whose knife is sharp, i.e., he has keen insight into halakhic matters, and ask him to decide your case.

אזלה קמיה. פשט מהא מתניתין: גוי שהיה מוכר פירות בשוק, ואמר: ״פירות הללו של ערלה הן״ ״של עזיקה הן״, ״של נטע רבעי הן״⁠ — לא אמר כלום, לא נתכוון אלא להשביח מקחו.

She went before him and he resolved the case based on this baraita: With regard to a non-Jew who was selling fruit at the market and said: These fruits are from the first 3 years of the tree’s growth [orla]; or they are from Azeka, i.e., land tilled on the Sabbatical Year, the produce of which it is prohibited to eat; or they are 4th-year produce, which it is prohibited to eat outside of Jerusalem, he has said nothing of consequence. His statement is not deemed credible, since it is possible that he intended only to enhance the reputation of his goods, as he thought that his produce would fetch a higher price if he described it in that fashion. Rav Yosef derived from this baraita that in the case of the missing Jew, the non-Jew’s statement could not be relied upon, as he may have stated it only to promote his own agenda.

אבא יודן איש ציידן אמר: מעשה בישראל וגוי שהלכו בדרך, ובא גוי ואמר: ״חבל על יהודי שהיה עמי בדרך שמת בדרך, וקברתיו״, והשיאו אשתו.

Abba Yudan of Sidon said: An incident occurred involving a Jew and a non-Jew who traveled on the road, and later the non-Jew came and said: Alas for the Jew who was with me on the road, for he died, and I buried him. And the rabbis relied upon this statement and allowed his wife to marry.