Comentario sobre Exodo 22:18

כל שכב עם בהמה מות יומת — All who have carnal connection with beasts, whether men or women, shall surely be put to death — by stoning, for it states of such, (Leviticus 20:16) “their blood is upon them” (cf. Rashi on Exodus 21:17) (Mekhilta d'Rabbi Yishmael 22:18)].

(Exodus 22:18) "Whoever lies with a beast shall be put to death": What is the intent of this? It is written (Leviticus 20:15) "And a man who cohabits with a beast shall be put to death" — by stoning. You say by stoning, but perhaps, by one of the other death penalties in Scripture? It is, therefore, written (Ibid.) "and the beast shall you kill." It is written here "kill," and elsewhere (Devarim 13:10) "kill." Just as there, stoning (is indicated), so, here, stoning. We have heard the penalty. Whence is the exhortation (derived)? From (Leviticus 18:23) "And you shall not cohabit with any beast." This tells me only of the punishment and the exhortation for the active agent. Whence do we derive the punishment for the passive agent? From (our verse) "Whoever lies with a beast shall be put to death." Scripture (hereby) equated the passive agent with the active one. Just as the second is to be stoned, so, the first. We have heard the punishment. Whence the exhortation (for the passive agent)? It is, therefore, written (Devarim 23:18) "and there shall not be a (male) harlot among the children of Israel," and (I Kings 14:24) "And there was also a (male) harlot in the land. They did according to all the abominations of the nations which the L rd drove out."

כל שוכב עם בהמה מות יומת, “anyone indulging in carnal relations with an animal must be executed legally.”After dealing with a minor girl who had been too young to understand what she had been guilty of, the Torah turns to animals which have no mouth with which to protest being raped.

מות יומת, that person will be executed by stoning. In Leviticus 20,16 the Torah elaborates further by decreeing that both parties involved in such an activity will be killed. The Torah there spells out that both the human being and the animal are perceived as having forfeited their lives, i.e. דמיהם בם, in the event that the animal initiated this sin.