(כח) וַיְבָ֣רֶךְ אֹתָם֮ אֱלֹקִים֒ וַיֹּ֨אמֶר לָהֶ֜ם אֱלֹקִ֗ים פְּר֥וּ וּרְב֛וּ וּמִלְא֥וּ אֶת־הָאָ֖רֶץ וְכִבְשֻׁ֑הָ וּרְד֞וּ בִּדְגַ֤ת הַיָּם֙ וּבְע֣וֹף הַשָּׁמַ֔יִם וּבְכָל־חַיָּ֖ה הָֽרֹמֶ֥שֶׂת עַל־הָאָֽרֶץ׃
(28) And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’
(א) ויאמר אלהים נעשה אדם בצלמנו כדמותנו. אמר רבי ירמיה בן אלעזר: בשעה שברא הקדוש ברוך הוא את אדם הראשון, אנדרוגינוס בראו, הדא הוא דכתיב: זכר ונקבה בראם. אמר רבי שמואל בר נחמן: בשעה שברא הקב"ה את אדם הראשון, דיו פרצופים בראו ונסרו ועשאו גביים, גב לכאן וגב לכאן. איתיבון ליה, והכתיב: ויקח אחת מצלעותיו?! אמר להון: מתרין סטרוהי, היך מה דאת אמר: (שמות כו): ולצלע המשכן, דמתרגמינן ולסטר משכנא וגו'. רבי תנחומא בשם רבי בנייה ורבי ברכיה בשם ר"א אמר: בשעה שברא הקדוש ברוך הוא את אדם הראשון גולם בראו, והיה מוטל מסוף העולם ועד סופו, הדא הוא דכתיב: (תהלים קלט) גלמי ראו עיניך וגו'.
(1) R' Yirmiyah ben Elazar said, when Hashem created Adam HaRishon, he was created as both genders; thus is it written, "male and female did He create them." R' Shmuel bar Nachman said, when Hashem created Adam HaRishon, He created him with two faces, one on each side, and [when He made Chavah,] He split him along the middle, forming two backs. They challenged him: but it is written, "And He took one of his ribs!" He said to them, ["mitzalosav" doesn't mean rib, it means] one of his sides, similar to that which is said, "and to the 'tzela' of the Mishkan," which is translated "the side of the Mishkan." R' Tanchuma said in the name of R' Benaya, and R' Berechia said in the name of R' Elazar, when Hashem created Adam HaRishon, He created him as a lifeless mass able to reach from one end of the Earth to the other; thus is it written, "Your eyes saw a mass."
Bereishit Rabbah 9:7
And God saw all that God had made, and found it very good. And there was evening and there was morning, the sixth day.” Nahman said in R. Samuel’s name: “Very good” refers to the Good Desire [Yeitzer Hatov]; and “very good” refers to the Evil Desire [Yeitzer Hara]. Can then the Evil Desire be very good? That would be extraordinary! But without the Evil Desire, however, one would not build a house, marry, beget children, or engage in business.
Zohar Hadash, Bereshit 11a-11b
“You shall sanctify yourselves and you shall be holy (Lev. 11:44). This teaches that one should sanctify oneself during intercourse. What is the relevance of sanctification here? Rabbi Judah ben Jacob said: It means that one should not act licentiously or obscenely, or with whorish intentions like animals, for this is how animals act.
Shmuley Boteach, Dating Secrets of the 10 Commandments, p189
Judaism insists on a holistic approach to human love and sexuality whereby they are one and the same and cannot be separated. Carnal love must be accompanied by heartfelt love, and attraction to the body must engender attraction to the soul.
Art Green - a Contemporary approach to Jewish sexuality
[There is] for the Jew an ideal of sexuality. While we know well that most human sexuality hardly approaches this exalted pictures, it does provide us with a point of view. It indicates strongly that we Jews should stand opposed to the current moves toward the "the demystificication" of sexuality, which seeks to define coupling as purely biological function. We are made most fully human by the fact that this act, shared by us with the animal kingdom, can be raised in our consciousness to the rung of the raza de-yihuda - the sublime mystery of union, Sexuality at its fullest is brimming with religious kavanah [intention]: this is a teaching we would be fools to ignore. If we cannot fulfill the ideal, we can begin to approach it.