Halakhah for Sanhedrin 37:3
תניא נמי הכי אם קדמו ובעלו ביאה ראשונה קנו ואסור לקיימן בביאה שניה:
It has been taught likewise: [Where the widow is forbidden in marriage to the brother-in-law by a negative or positive command] and he has connubial relations at all with her, he acquires [her in marriage] but may not retain her for further cohabitation.<span class="x" onmousemove="('comment',' V. Yeb. 20b. This proves that a second act of connubial relationship is forbidden. ');"><sup>5</sup></span> IF A DEATH HAPPENS IN HIS FAMILY. Our Rabbis taught: Neither shall he go out of the Sanctuary:<span class="x" onmousemove="('comment',' Lev. XXI, 12. ');"><sup>6</sup></span>
Sefer HaChinukh
The laws of the commandment: For example, the differences that the Sages, may their memory be blessed, revealed to us that there are in this commandment between one man and another, such that not every man is obligated to come in front of the court to testify to them: As if the witness was a great sage and the court less than he, he may - if he wants - withhold from testifying in front of them; as the positive commandment of honor of the Torah pushes off the positive commandment of testimony (as is elucidated in Shevuot 36b). And a high priest is also not obligated to testify except only for testimony [that pertains] to a king (Mishneh Torah, Laws of Testimony 1:3). And kings of Israel do not testify about others, and others [do not testify] about them, because of a case that happened, as it appears in Sanhedrin 19a in the chapter [entitled] Kohen Gadol. But kings of the House of David testify and [others] testify about them and judge them. And we do not withhold from accepting the testimony on account of love or hate, as 'the remnant of Israel will not do injustice' in their testimony (Sanhedrin 27b). But regarding judgement, it is not so; as a friend and an enemy may not judge, because the enemy cannot see a merit and the friend cannot see a liability.
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