ויקרא, פרק י״ח, פסוק כ״ב

The Torah establishes firm boundaries against sexual acts driven solely by physical desire without any potential for procreation [רד צ הופמן]. Because such a union cannot result in childbirth, it fundamentally fails to contribute to the continuation of the human race [רמב״ן, הטור הארוך]. God designed male and female with distinct, natural roles, and stepping outside this design overturns the established order of His creation [אבן עזרא].

When considering who is bound by this restriction, the prohibition applies equally to both participants, whether active or passive [אבן עזרא]. Some scholars find evidence for this in the structure of the language itself, explaining that a command against an action also forbids a person from willingly allowing another to perform that action upon them [הכתב והקבלה]. Others argue that no specific linguistic proof is required. They maintain that just as general warnings in the Torah naturally apply to everyone, this restriction inherently binds both parties involved in the act [רמב״ן, הטור הארוך].

The nature of the act is understood as a severe violation of boundaries, similar to other forbidden relationships [ביאור יש״ר]. It is characterized as a union where the singular outcome is the emission of seed rather than the creation of life [אבן עזרא]. While one unique perspective suggests the restriction specifically addresses a person who physically alters their body to resemble female flesh [רבינו חננאל], this view is generally rejected. The primary approach insists that the commandment must be understood in its plain sense, dealing strictly with the natural physical order [אבן עזרא].

Ultimately, the Torah does not classify this behavior as a form of marital intimacy, but rather condemns it entirely as an abomination [ביאור שטיינזלץ]. It is considered inherently repulsive [רלב״ג], a direct contradiction to the natural design of God's world [ביאור יש״ר], and deeply offensive to any holy soul [אבן עזרא].