Talmud for Yevamot 2:5

מִי שֶׁיֶּשׁ לוֹ אָח מִכָּל מָקוֹם, זוֹקֵק אֶת אֵשֶׁת אָחִיו לְיִבּוּם, וְאָחִיו לְכָל דָּבָר, חוּץ מִמִּי שֶׁיֶּשׁ לוֹ מִן הַשִּׁפְחָה וּמִן הַנָּכְרִית. מִי שֶׁיֶּשׁ לוֹ בֵּן מִכָּל מָקוֹם, פּוֹטֵר אֵשֶׁת אָבִיו מִן הַיִּבּוּם, וְחַיָּב עַל מַכָּתוֹ וְעַל קִלְלָתוֹ, וּבְנוֹ הוּא לְכָל דָּבָר, חוּץ מִמִּי שֶׁיֶּשׁ לוֹ מִן הַשִּׁפְחָה וּמִן הַנָּכְרִית:

If one has a brother from any source [even a mamzer], he "binds" his brothers wife to yibum, and he is his brother for all purposes [to inherit him and to make himself unclean for him (at his death)] — except for one who has a brother from a bondswoman or from a gentile woman, [her child reverting to her, it being written in respect to a bondswoman (Exodus 21:4): "The woman and her children shall belong to her master," and, in respect to a gentile woman, (Deuteronomy 7:4): "For he will turn your son away from Me." Its not being written: "For she will turn, etc." indicates the meaning to be (Ibid. 3): "Your daughter do not give to his son," for the husband of your daughter will turn your son which your daughter will bear away from Me. But it does not refer to "His daughter you shall not take for your son," for a son born of a gentile woman is not called your son, but her son.] If one has a son from any source, he (that son) exempts his father's wife from yibum, he is liable for striking and cursing him, and he is his son for all purposes — except for one who has a son from a bondswoman or from a gentile woman.

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