Yevamot 69B

עיברה ⁠— לא תאכל בתרומה. נחתך העובר במעיה ⁠— תאכל. היה כהן שבא על בת ישראל ⁠— לא תאכל בתרומה, עיברה ⁠— לא תאכל. ילדה ⁠— תאכל. נמצא כחו של בן גדול משל אב.

If he impregnated her, she may not partake of teruma, as she is carrying an Israelite fetus. If the fetus was cut in her womb, i.e., she miscarried, she may partake of teruma. If the man was a priest who had sex with an Israelite woman, she may not partake of teruma. If he impregnated her, she still may not partake of teruma, as a fetus does not enable its mother to partake. If she gave birth she may partake due to her child, a priest. It is therefore found in this case that the power of the son is greater than that of the father, as the father of this child does not enable the woman to partake of teruma, but the son does.

העבד פוסל משום ביאה, ואינו פוסל משום זרע. כיצד? בת ישראל לכהן, בת כהן לישראל, וילדה הימנו בן, והלך הבן ונכבש על השפחה, וילדה הימנו בן ⁠— הרי זה עבד. היתה אם אביו בת ישראל לכהן ⁠— לא תאכל בתרומה. בת כהן לישראל ⁠— תאכל בתרומה.

A slave disqualifies a woman from partaking of teruma due to his having sex with her, and he does not disqualify a woman because he is her offspring. How so? In what case would a slave theoretically disqualify a woman because he is her offspring? If an Israelite woman was married to a priest, or the daughter of a priest was married to an Israelite; and she bore him a son; and the son went and pressed himself onto a female slave, an epithet for sex used in this context due to the shame involved in having sex with a female slave; and she bore him a son, then this son is a slave. If the latter’s father’s mother was an Israelite who was married to a priest, and her husband died, she may not partake of teruma due to her grandson, as he is not a priest but a slave. On the other hand, if she was the daughter of a priest married to an Israelite, and he died, leaving only this grandson, she may partake of teruma, as the grandson is not considered his father’s offspring.