Bekhorot 56B

ותיעשרה איהי! בזונה גויה.

The Talmud asks: But if that is the meaning of the baraita, why is it necessary to purchase the animal back from the prostitute for it to be subject to animal tithe? Let her tithe it herself, as it is not prohibited as payment to a prostitute, since it was in the womb when he gave it to her. The Talmud answers that the baraita is referring to a non-Jew prostitute, to whom the mitzva of tithing animals does not apply.

ולוקמה בזונה ישראלית, ותיעשרה איהי! קא משמע לן דזונה ישראלית לא הוי אתנן.

The Talmud challenges: But let the baraita establish this case, of an animal set aside as payment to a prostitute that nevertheless enters the pen to be tithed, as a case involving a Jewish prostitute, and let it be referring to a case where she tithes it herself. The Talmud explains that this baraita teaches us that an animal given as payment to a Jewish prostitute does not have the halakhic status of payment to a prostitute, and is not prohibited for sacrifice.

כדאביי, דאמר אביי: זונה גויה ⁠— אתננה אסור, וכהן הבא עליה אינו לוקה משום ״לא יחלל זרעו״. זונה ישראלית ⁠— אתננה מותר, וכהן הבא עליה לוקה משום ״לא יחלל זרעו״.

The Talmud adds that this is in accordance with the opinion of Abaye, as Abaye says: An animal given to a non-Jew prostitute is considered to be payment to a prostitute, which is prohibited for sacrifice on the altar. And a priest who has sex with a non-Jew prostitute is not flogged due to the prohibition of: “A widow, or one divorced, or a profaned woman, or a prostitute, these should he not take, but a virgin of his own people should he take to wife. And he should not profane his seed among his people, for I am YHWH who sanctifies him” (Leviticus 21:14–15). Conversely, an animal given to a Jewish prostitute is not considered payment to a prostitute and it is permitted to sacrifice it. But a priest who has sex with a Jewish prostitute is flogged due to the prohibition of: “And he should not profane his seed among his people, for I am YHWH who sanctifies him.”