Talmud for Sanhedrin 108:16
הנרבע לזכר והנרבע לבהמה אמר רבי אבהו לדברי רבי עקיבא חייב שתים חדא מלא תשכב וחדא מלא תתן שכבתך לדברי רבי ישמעאל אינו חייב אלא אחת אידי ואידי לא יהיה קדש הוא
This being redundant in respectof active bestiality, it must be applied to passive submission, and the DivineLaw thus designated passive submission as an active offence: just as forthe active offence there is punishment and prohibitions so for the passiveoffence too.<span class="x" onmousemove="('comment',' Thus, this applies to passive bestiality, whilst there shall be no sodomite applies to passive pederasty. Hence, there being two separate injunctions for the two offences, a double punishment is incurred. ');"><sup>21</sup></span>
Jerusalem Talmud Chagigah
HALAKHAH: “One does not explain sexual aberrations to three {persons},” etc. Rebbi Abba in the name of Rav Jehudah: This is Rebbi Aqiba’s, but following Rebbi Ismael6If there can be no public discussion about the rules concerning sexual aberrations, there can be no disagreement about these rules. This is acceptable following R. Aqiba who derives prohibition for both the active and the passive homosexual from Lev. 18:22, noting that the unvocalized verb can be read both in active and in passive voices (cf Sanhedrin 7:9, Note 176.) But R. Ismael who denies that Lev. 18:22 contains a prohibition of passive homosexuality does derive the prohibition from an intricate derivation involving verses which on the face of it do not describe deadly sins. Therefore he must invite public discussion of his position. The Babli 11b considers the Mishnah as a moral precept, not an enforceable ruling.? Since Rebbi Ismael states warnings to the actors7Sanhedrin 7:9, Notes 177–181; Babli Sanhedrin 54b.. Since Rebbi Immi was sitting and stating a warning for active homosexual and a warning for the passive homosexual, this implies that practice follows Rebbi Ismael8The Amora was openly teaching R. Ismael’s opinion as authoritative; the first clause in Mishnah 1 is not accepted..
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