Yerushalmi Kiddushin 2:9 ירושלמי קידושין ב׳:ט׳

MISHNAH: If a man perform preliminary marriage using heaves²⁴³Which can be consumed only by a Cohen., or tithes²⁴⁴Which either are given to a Levite, or a poor person, or must be eaten in purity in Jerusalem., or gifts to priests²⁴⁵From slaughtered profane animals, prescribed in Deut. 18:3., or money for purification²⁴⁶It is not clear what this money represents; probably the sums of restitution mentioned in Lev. 5:16, Num. 5:8; cf. 2K. 12:17). In the Babli, most independent Mishnah mss., and in the Halakhah one reads מֵי חַטָּאת “purification water”, the water used in the purification rite of Num. 19., or the ashes of purification²⁴⁷Ashes from the burning of the Red Cow, Num. 19. This is very precious material., she is married even if he is an Israel²⁴⁸While an Israel and his wife have no use for most of these items, they can sell them to Cohanim. The items have value and can be used as marriage gifts..

HALAKHAH: ²⁴⁹This text is from Demay 6:3, explained there in Notes 59–76 and Nedarim 11:3, Note 46. It seems that the text in Demay is the original source. Rebbi Yose ben Rebbi Ḥanina said, a person gives his tithes for the benefit of goodwill. What is the reason of Rebbi Yose ben Rebbi Ḥanina? (Num. 5:10) “Everybody shall be the owner of his holy things.” How does Rebbi Joḥanan explain this? He may give them to whomever he likes.

A Mishnah disagrees with Rebbi Yose ben Rebbi Ḥaninah: “A vow that no Cohanim or Levites should have any advantage from me: they should take against his will.” He explains it about a person who says, I cannot possibly give them any gifts. You should know that this is so, since we have stated: “These Cohanim and Levites should [not] have any advantage from me; let others take.” A baraita disagrees with Rebbi Joḥanan: “One may say, here you have a tetradrachma and give this firstling to my daughter’s son, a Cohen.” He explains, if he already wanted to give it to two Cohanim and that daughter’s son was one of them; then one said, here you have a tetradrachma and give it whole to my daughter’s son, a Cohen.

They asked before Rebbi Zeïra: a Cohen to an Israel, Rebbi forbids. What does Rebbi Yose say? He did not respond. Rebbi Ḥizqiah in the name of Rebbi Aḥa said, so he said to them: In the opinion of Rebbi Yose ben Rebbi Ḥanina, why is a Cohen to an Israel forbidden, not because it looks badly? Also Rebbi Joḥanan holds that from an Israel to an Israel it is forbidden because it looks badly. In addition, because of the following, as it was stated: “Cohanim and Levites who help at the threshing floor have no right either to heave or to tithe, and if the farmer gave, it is desecrated, as it is said (Lev. 22:15): ‘They should not desecrate the sanctified things of the Children of Israel,’ but they do desecrate them! In addition, they said that their heave is no heave, their tithes are no tithes, their dedications are no dedications, and about them the verse says (Micha3:11): ‘Their heads judge for bribes, their priests instruct for hire, etc.’ The Omnipresent brings over them three catastrophes; that is what is written (Micha 3:12): ‘Therefore, because of you Zion will be ploughed over as a field, Jerusalem will be desolate, and the Temple Mount a wooded hill.’

A Mishnah disagrees with Rebbi Joḥanan: “If a man performs preliminary marriage using heaves, or tithes, or gifts to priests, or water for purification, or the ashes of purification, she is married even if he is an Israel.” He explains it with heave he inherited from his maternal grandfather, a Cohen.