Sanhedrin

Come and hear: And Amram took him Jochebed his father's sister to wife.  Does it not [presumably] mean his father's sister on her mother's side [too]?  — No. It means his father's paternal sister. Come and hear: And yet indeed she is my sister; she is the daughter of my father, but not of my mother.  Does not this prove that his mother's daughter is forbidden?  — Now, is this logical: was she then his sister? She was his brother's daughter, and therefore, whether by his father or mother,  permitted to him. But Abram declared to him [i.e., Abimelech] thus: I am fraternally related to her, [i.e., she is my brother's daughter] on my father's side [i.e., my brother by my father] but not on my mother's side. Come and hear! Why did not Adam marry his daughter?  So that Cain should marry his sister, as it is written, For I said, the world shall be built up by grace.  But otherwise, she would have been forbidden [to Cain]?  — Once however that it was permitted, it remained so. R. Huna said: A heathen may marry his daughter. But should you ask, If so, why did not Adam marry his daughter? — In order that Cain might marry his sister, that the world might be built up by grace. Others give this version: R. Huna said: A heathen may not marry his daughter; the proof being that Adam did not marry his daughter. But that proof is fallacious: The reason was that Cain should marry his sister, so that the world should be built up by [Adam's] grace. R. Hisda said: A heathen slave [owned by a Jew] may marry his daughter and his mother, for he has lost the status of a heathen, but has not yet attained that of a Jew.  When R. Dimi came,  he said in the name of R. Eleazar in the name of R. Hanina: A heathen who allotted a bondwoman to his slave [for concubinage] and then took her for himself is executed on her account. From when [is she regarded as the particular concubine of that slave]? — R. Nahman said: When she is referred to as so and so's mistress.  When is she R. Eleazar said in R. Hanina's name: If a heathen had an unnatural connection with his wife, he incurs guilt; for it is written, and he shall cleave, which excludes unnatural intercourse.18 Raba objected: Is there anything for which a Jew is not punishable and a heathen is?19  But Raba said thus: A heathen who violates his neighbour's wife unnaturally is free from punishment — Why so? — [Scripture saith:] To his wife, but not to his neighbour's; and he shall cleave, which excludes unnatural intercourse.20 R. Hanina said: If a heathen smites a Jew, he is worthy of death,  for it is written, And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian.22  R. Hanina also said: He who smites an Israelite on the jaw, is as though he had thus assaulted the Divine Presence; for it is written, one who smiteth  man [i.e. an Israelite] attacketh  the Holy One.