Talmud for Sanhedrin 108:8

למדנו אזהרה לשוכב לנשכב מניין ת"ל (דברים כג, יח) לא יהיה קדש מבני ישראל ואומר (מלכים א יד, כד) וגם קדש היה בארץ וגו' דברי רבי ישמעאל

He who commits bestiality, and also causes himself to be thus abused — R.Abbahu said: On R. Ishmael's view, he incurs two penalties, one for theinjunction, thou shalt not lie with any beast, and one for the prohibition,there shall be no sodomite of the sons of Israel. But on R. Akiba's view,he incurs but one penalty, since thy lying [actively] and thy lying [passively]is but one injunction. Abaye said: Even on R. Ishmael's view he incurs onepenalty only, for there shall be no Sodomite applies to sodomy withmankind.<span class="x" onmousemove="('comment',' Not to bestiality at all, in spite of the fact that this was cited above in this connection. ');"><sup>13</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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