May it by Thy will that Thy presence dwell between my husband and me, and that Thou unify Thy Holy Name through us. Introduce into our hearts the spirit of purity and sanctity, and remove from us all evil thoughts and plans. Give to my husband and me a soul pure and clear, that neither of us fix our gaze upon any other person in the world, but that I should consider only him, and he only me. May he be in my eyes as if there were no other man in the world as good, as handsome, and as charming as my husband; and may I be in the eyes of my husband as if there were no other woman in the world as beautiful, as charming, and as fitting for him. May his thought always be about me, and about no other being in the world, as it is written, ’Therefore shall a man leave his father and his mother and cleave to his wife.”And may it be Thy will, 0 Lord God, that our marriage be successful; a marriage that will accord with the laws of Moses and Judaism; a marriage endowed with the fear of God and the fear of sin; a marriage in which will be realized the verse, "Your wife shall be like a fruitful vine in the interior of your house, your children like olive plants around your table"; a marriage whereinmy husband rejoice in me more than in all the delights of the world,-2-as it is written, ,'A house and wealth is the inheritance of fathers, but only from the Lord is a wise wife״; a marriage in which there will never come between my husband and me any anger or bitterness, any jealousy or envy, but in which there will between us he only love and fraternity and peace and comradeship, humility and meekness and patience; a marriage in which there will be practiced love and charity and kindliness, and the doing of good deeds to all creatures; a marriage which will yield children who will endure, who will be decent, righteous, wholesome and honorable, who will be healthy and good, in whom there will be no flaw, no defect, no illness, no disease, no injury, no pain, no weakness, no failure, …

Copyright page. Editions list to read as follows: First Edition, 1966. Second Edition, Revised 1968. Third Edition, Revised (London, England), 1968. Fourth Edition, Revised, 1972. Translations: Portuguese (Rio de Janeiro, Brazil), 1970. Hebrew and Spanish translations – in preparation. 2. At bottom of that page – under "Printed in the U.S.A. – 1972." 3. Dedication page. Type-face of both Hebrew and English, especially former, should be reduced in size and spaced more tastefully. 4־ • Page 36. End of first paragraph - last line should read: and delicacy, often luxuriously appointed.5• Page 46. Line 10 — change as follows: over, the sense of the Law assigns priority to Family Purity over public prayer and Torah reading; hence etc.Page 48. Just before section entitled "Flavor Added," include following paragraph:A brief resume of these laws is included in Chapter VI of this volume.Page 72, note 2. Omit last two lines of note, and substitute: and since they are thus obliged to keep the Sabbath, their obligation extends to Kiddush as well.Hedge of Roses-2-May 20, 1971Page 73. Remove entire passage in parenthesis from the first paragraph. On line 4, after the word ”time.”, place a 3 as a footnote sign. On the bottom of the page add the following note:3• It has been suggested that circumcision was ordained by the Torah for the eighth day so as to make sure that every child will have experienced at least one holy day before entering into the Covenant of Abraham. See Avodat Yisrael, to Emor, by the Hasidic Zaddik R. Israel of Kozenitz.9• Page 75. Fourth line of paragraph 2: Change footnote 3 to 4.Ibid. Footnote: change number from 3 to 4.Ibid. Add the following to footnote:Cf. MaHaRaL (R. Loewe of Prague), Derush al Hamitzvot, page 30.12• Page 91. This entire chapter should be renumbered as Chapter VIII and come at the very end.Page 93. Here I wish to interpose the following digest of actual laws, calling this Chapter VI, and having the ״Postscript” follow as Chapter VII. I’…

For the past year, I had hoped that the imbroglio caused by the tasteless personal remarks of a student speaker at the 1994 law school commencement exercises, concerning his homosexual relationship with some other person, would die down and so avoid a "desecration of the Name" by being aired publicly. After all, the number of students involved in homosexual groups in some of our graduate and professional schools is ludicrously minuscule —some 20-30 students out of a population of some 6,200—and it is the student government, not the university, that pays for and decides which groups may use which rooms for their meetings. These individuals gather for purposes of discussion. In this they are no different from other extracurricular student organizations in these schools devoted to singing or music or art or whatever, matters not necessarily related to their academic work. Moreover, there are no substantive halakhic issues per se involved here that should have impelled us to take action. But the issue has not disappeared, and, indeed, it has been exacerbated by misleading articles in the press; among them was one comparing Yeshiva to Notre Dame, which failed to emphasize that Indiana has no law constraining such groups, whereas Yeshiva is in New York and is bound by different laws. I have therefore reluctantly concluded that while silence was mandated heretofore, we must now, by the same token, declare ourselves forthrightly. Yeshiva University is, for an American Jewish institution, rather venerable: it is 109 years old. For the majority of its life, it has been an academy that combines Jewish studies and worldly disciplines— Torah Umadda or, as its name clearly suggests, both a yeshiva and a university. Because of this combination, it is a historic, even unique, entity. It is a complex thing, with interwoven and interacting parts, and balanced with extreme delicacy, and therefore cannot be understood without adequate reflection as to its essential nature and mission.…

Rabbi Simcha Elberg called me today to inform me that someone had stolen a piece of stationery of the Agudath Harabbonim and on it written a letter condemning me and YU for the gays issue at CSL. Rabbi Elberg assures me that this was done not only without his permission but without his knowledge as well. (He had previously told this to Rabbi Charlop who informed me about it earlier this week.) He then told me that he had received many calls to intercede with me; amongst them were people who wanted to put an issur on us... He asked if he could, together with a small committee, talk with me .rbout it.My response was that right now 1 am in the middle of working on the problem and that I would give his request consideration after Shavuot. He said he was satisfied with the answer and would tell people that he couldn't reach me this week and next week was already too late...If I do decide to meet witn him, I should insist that the committee come to me, and not allow myself to be dragged to them.

1. Judaism & Modern Attitude to Homosexuality Encyclopedia Judaica Yearbook 1974. 2. Modern Attitude to Homosexuality ed. J. Neusner, revision of C 1 2004. 3. New Dispensation on Homosexuality Jewish Life, January/February 1968. 4. On Homosexuality Letters to Editor/Jewish Life June 1968. 5. Dr. Lamm's Comments on Jewish Attitude to Birth Control by Dr. I. Jakobovitz/Childand Family/Vol. 9, NO. 3 1970" ״ PERIODIC ABSTINENCE IN JEWISH FAMILY TRADITION INTERNE REVIEW OF NATURAL FAMILY PLANNING/SUMMER 19776 HEDGE OF ROSES//?OLE' OF SYNAGOGUE IN SEX EDUCA TION PART I, 19687 HEDGE OF ROSES; CHILD AND FAMILY WINTER/SPRING 1969 PART II & III8 LETTER TO EDITOR RE: HEDGE OF ROSES JEWISH LIFE JULY/AUGUST 1966 PAGE 569 ROLE OF SYNAGOGUE IN SEX EDUCATION/AER־.S'.4AD VIEWS 3/29/5710 JUDAISM VIEWS ON SEX EDUCATIONJ. OF AMERICAN MEDICAL WOMEN'S ASSN. 2/6811 THE NEW MORALITY UNDER RELIGIOUS AUSPICES TRADITION WINTER 1968CH IS THE NEW MORALITY NORMAL?/?^/ VIEWS 6/6812 MORALITY AND THE FAMILY (AN ADDRESS)EUROPEAN CHIEF RABBIS' CONFERENCE 5/31/67 (ITALY)13 FAMILY VALUES AND BREAKDOWN JEWISH CONSCIOUSNESS RAISING NOVEMBER 197314 LOVE AND MARRIAGE (MIZRACHI) 3/1/8115 AMERICAN JEWISH FAMILYCOMMISSION ON SYNAGOGUE RELA TIONS 3/7516 CONSULTATION ON INTERMARRIAGE & CONVERSION- AMERICAN JEWISH COMMITTEE 2/27/7517 TZENIUT; A UNIVERSAL CONCEPTHAHAM GAON MEMORIAL VOLUME, Ed, RABBI ANGEL SEPHER-HERMON PRESS. 1997

In an article which I was commissioned to write for the Encyclopedia Judaica Year Book – 1974 on “Judaism and the Modern Attitude to Homosexuality,” I wrote: Under no circumstances can Judaism suffer homosexuality to become respectable... In remaining true to the sources of Jewish tradition, Jews are commanded to avoid the madness that seizes society at various times and in many forms – while yet retaining a moral composure and psychological equilibrium sufficient to exercise that combination of discipline and charity that is the hallmark of Judaism.Now, more than two decades later, after much tumultuous change in the temper and tone of society, I subscribe to these sentiments no less surely than when they were first enunciated.Nonetheless, I will do nothing to compromise Yeshiva University's integrity as a non-sectarian university as that is defined by legal statute, nor will I do anything that imperils the existence of the University, which is Jewry's most original and grandest educational contribution to American culture and society. By the same token, I cannot be unmindful of its authentic Jewish origins and the moral vision that brought it into being. I will never condone but will always deplore what, for me, is an indelible blemish upon that vision nor will I grant it any more than the law requires.

I am now sending you off םמ the most glorious adventure known to man – the adventure of love and happiness and immaterial bliss, the adventure of two individual building, together, a home. You will hold a home which will be a next of love, where two hearts will make each other happy. Your home enables me a look into the glorious chain connecting the past to the future. Behind your home know that it becomes a מקדש מעט, a small sanctimony, to which the husband will contribute