(8) Lesbian relations are forbidden. This is "the conduct of Egypt" which we were warned against, as [Leviticus 18:3] states: "Do not follow the conduct of Egypt." Our Sages said:22Sifra, commenting on the above verse. What would they do? A man would marry a man, a woman would marry a woman, and a woman would marry two men.
Although this conduct is forbidden,23By Scriptural Law. The verse is not merely cited as support for a Rabbinic injunction. lashes are not given for it, for it is not a specific prohibition24As stated in Sefer HaMitzvot (negative commandment 353), this is a general prohibition, including all types of forbidden sexual behavior. As stated in Hilchot Sanhedrin 18:2-3, lashes are not given for the violation of prohibitions that are of a general nature. and there is no intercourse at all. Therefore such women are not forbidden to marry into the priesthood as zonot, nor does a woman become prohibited to her husband because of this,25As would apply were this to be considered as adultery. for this is not considered harlotry. It is, however, appropriate to give them stripes for rebellious conduct26This represents a change of opinion from his statements in his Commentary to the Mishnah (Sanhedrin 7:3) where he writes that even according to Rabbinic Law, no punishment should be given. because they performed a transgression. A man should take precautions with his wife with regard to this matter and should prevent women who are known to engage in such practices from visiting her and her from visiting them.

(2) Women who rub up on each other is forbidden, from it being like that of the forbidden sexual actions of the Egyptians (cf. Lev. 18:3), upon which we were warned. And it is appropriate to strike them with disciplinary flogging since they have committed a prohibited action. And there is for a man to be careful about his wife's activities in this regard and to hold back women who are known to be involved in this from coming into see his wife or for her to visit them.

(4) It is from the roots of the commandment [that it is] because God, blessed be He, desired the settling of His world that He created. And therefore He commanded that [men] not destroy their seed with male homosexuality. As it is truly destruction, since there is neither [reproductive] benefit, nor a commandment of [a wife’s] appointed time — besides that the matter of this craziness is disgusting and ugly to anyone with intelligence. And it is not fitting for a man who is born for the service of his Creator to become distorted (some have the textual variant, to become repulsive) with these ugly acts. And from this root, they, may their memory be blessed, said (Sanhedrin 76b) that it is forbidden to marry a woman to a minor, as it is similar to licentiousness; and so [too,] that a man not marry an elderly woman nor a sterile woman that is not [able] to give birth. (See Yevamot 68b.)

(14) Rabbi Yehuda says: A bachelor may not herd cattle, nor may two bachelors sleep with one covering, lest they transgress the prohibition against homosexual intercourse, but the Rabbis permit it.

(1) It is forbidden to enter into privacy with any of the woman forbidden as ariot,1This prohibition also includes woman with whom relations are forbidden merely by a negative commandment (Beit Shmuel 22:1). even if she is elderly or a young girl,2And thus there is no apparent motivation toward sexual relations. for this leads to forbidden relations.

(2) Jewish men were not suspected of engaging in relations with men or with animals. Hence, there is no prohibition against entering into privacy with them.6The Shulchan Aruch (Even HaEzer 24:1) writes that homosexuality had become prevalent in his community and hence, it was deemed appropriate not to enter into privacy with other men. The Bayit Chadash states that in places where this transgression is not widespread, there is no need for taking such precautions. If, however, a person distances himself from entering into privacy even with a male or an animal, it is praiseworthy. Sages of great stature would distance themselves from animals so that they would not be alone with them.7See Kiddushin 81b.
The prohibition against entering into privacy with woman forbidden as ariot has been transmitted by the Oral Tradition.8Kiddushin 80b states that "there is an allusion to the prohibition against entering into privacy in the Torah." The Rambam understands that to mean that the prohibition was conveyed by the Oral Tradition and our Sages found an allusion for it in the Torah. The Tur (Even HaEzer 22), however, follows the opinion of Tosafot who maintains that the prohibition is of Scriptural origin.

(1) We do not suspect Jewish men of lying with another man or with beasts. Therefore, we do not prohibit them from being alone with them, and if one wants to distance themselves from men or beasts, it is a praiseworthy thing. For the great sages (of old) used to keep beasts at a distance in order that they would not be alone with them. But in these generations because such corrupt people exist one should (therefore) try not be alone with a man.

(6) Even with regard to those who are close to him, and whom he has rebuked, yet they had not repented of their sins, when he is enjoined to hate them, there still remains the duty to love them also, and both are right: hatred because of the wickedness in them, and love on account of the aspect of the hidden good in them, which is the Divine spark in them, which animates their divine soul. He should also awaken pity in his heart for [the divine soul], for she is held captive, as it were, in the evil of the sitra achara that triumphs over her in wicked people. Compassion destroys hatred and awakens love, as is known from the [interpretation of the] text, “To [the house of] Jacob who redeemed Abraham.”13 Isaiah 29:22. See Torah Or 51a-b.