וְהַנּוֹתֶ֣רֶת מִמֶּ֔נָּה יֹאכְל֖וּ אַהֲרֹ֣ן וּבָנָ֑יו מַצּ֤וֹת תֵּֽאָכֵל֙ בְּמָק֣וֹם קָדֹ֔שׁ בַּחֲצַ֥ר אֹֽהֶל־מוֹעֵ֖ד יֹאכְלֽוּהָ׃
Sisanya harus dimakan oleh Harun dan anak-anaknya; sisa itu harus dimakan sebagai roti tidak beragi di tempat yang kudus. Mereka harus memakannya di pelataran Kemah Pertemuan.
Jerusalem Talmud Yevamot
Rebbi Huna24In the Babli (l. c. 39b) this is the opinion of Rav Isaac ben Eudaimon, a minor figure. Here also, the author R. Huna of this paragraph does not have the authority of R. Yose of the preceding paragraph. explains the baraita: “Unleavened it must be eaten”. Since it was permitted before it was dedicated, if one wants to eat it leavened, he eats it, unleavened, he eats it. 25The argument of the preceding paragraph has to be inserted here. Since the corrector of the ms. did not insert anything here, it probably was not in the ms. before the copyist; the lacuna can be replaced by three dots. The verse states “unleavened it should be eaten” as commandment. Similarly, “her brother-in-law shall come upon her” as commandment. Since she was permitted before she was married to his brother, if he wanted to bring her into his house because of her shapeliness, he could bring her, because of her money, he could bring her. When she was married to his brother she became forbidden. When his brother died childless she became permitted again. Should one think she returned to her prior permission, if he wanted to bring her into his house because of her shapeliness, he could bring her, because of her money, he could bring her? The verse states “her levir shall come upon her” as commandment26She remains forbidden if the levir has any intention other than to fulfill the commandment. This means that in practice the brother has to refrain from marrying the sister-in-law to avoid enjoying her sexually..