Link: http://www.jewfaq.org/sex.htm This is a very good article, so I am going to copy most of it below: In Jewish law, sex is not considered shameful, sinful or obscene. Sex is not thought of as a necessary evil for the sole purpose of procreation. Although sexual desire comes from the yetzer ra (the evil impulse), it is no more evil than hunger or thirst, which also come from the yetzer ra. Like hunger, thirst or other basic instincts, sexual desire must be controlled and channeled, satisfied at the proper time, place and manner. But when sexual desire is satisfied between a husband and wife at the proper time, out of mutual love and desire, sex is a mitzvah. Sex is permissible only within the context of a marriage. In Judaism, sex is not merely a way of experiencing physical pleasure. It is an act of immense significance, which requires commitment and responsibility. The requirement of marriage before sex ensures that sense commitment and responsibility. Jewish law also forbids sexual contact short of intercourse outside of the context of marriage, recognizing that such contact will inevitably lead to intercourse. The primary purpose of sex is to reinforce the loving marital bond between husband and wife. The first and foremost purpose of marriage is companionship, and sexual relations play an important role. Procreation is also a reason for sex, but it is not the only reason. Sex between husband and wife is permitted (even recommended) at times when conception is impossible, such as when the woman is pregnant, after menopause, or when the woman is using a permissible form of contraception. In the Torah, the word used for sex between husband and wife comes from the root Yod-Dalet-Ayin, meaning "to know," which vividly illustrates that proper Jewish sexuality involves both the heart and mind, not merely the body. Nevertheless, Judaism does not ignore the physical component of sexuality. The need for physical compatibility between husband and wife is recognized in Jewish law. A Jewish couple must meet at least once before the marriage, and if either prospective spouse finds the other physically repulsive, the marriage is forbidden. Sex should only be experienced in a time of joy. Sex for selfish personal satisfaction, without regard for the partner's pleasure, is wrong and evil. A man may never force his wife to have sex. A couple may not have sexual relations while drunk or quarreling. Sex may never be used as a weapon against a spouse, either by depriving the spouse of sex or by compelling it. It is a serious offense to use sex (or lack thereof) to punish or manipulate a spouse. Sex is the woman's right, not the man's. A man has a duty to give his wife sex regularly and to ensure that sex is pleasurable for her. He is also obligated to watch for signs that his wife wants sex, and to offer it to her without her asking for it. The woman's right to sexual intercourse is referred to as onah, and it is one of a wife's three basic rights (the others are food and clothing), which a husband may not reduce. The Talmud specifies both the quantity and quality of sex that a man must give his wife. It specifies the frequency of sexual obligation based on the husband's occupation, although this obligation can be modified in the ketubah (marriage contract). A man may not take a vow to abstain from sex for an extended period of time, and may not take a journey for an extended period of time, because that would deprive his wife of sexual relations. In addition, a husband's consistent refusal to engage in sexual relations is grounds for compelling a man to divorce his wife, even if the couple has already fulfilled the halakhic obligation to procreate. Although sex is the woman's right, she does not have absolute discretion to withhold it from her husband. A woman may not withhold sex from her husband as a form of punishment, and if she does, the husband may divorce her without paying the substantial divorce settlement provided for in the ketubah. Although some sources take a more narrow view, the general view of halakhah is that any sexual act that does not involve sh'chatat zerah (destruction of seed, that is, ejaculation outside the vagina) is permissible. As one passage in the Talmud states, "a man may do whatever he pleases with his wife." (Nedarim 20b) In fact, there are passages in the Talmud that encourage foreplay to arouse the woman. (Nedarim 20a). Any stories you may have heard about Jewish sex occurring through a hole in a sheet are purely an urban legend.

If you're talking about "verses in the Torah", there are three to consider. The Torah says (Deuteronomy 24:1), "If a man marries a woman and is intimate with her." The implicit message there is that the Torah says: First comes marriage, then intimacy. After prohibiting a man from making his daughter a harlot, the Torah says: “And the earth shall not be filled with immorality” (Lev. 19; 29). The medieval scholar, Nachmanides, explains that this clause is the general prohibition against premarital sex. Maimonides writes that non-marital intercourse falls under the Biblical prohibition of “there shall not be any promiscuous men among the Jewish people; nor shall there be any promiscuous women among the Jewish people” (Deut. 23:18) Judaism considers the physical union of man & woman to be one of the most powerful spiritual experiences- when approached correctly. Man & woman were originally as one being ("And G-d created MAN in His image; in the image of G-d He created him; male and female He created THEM." Genesis 1:27). Later, G-d separated this hybrid into two separate people, Adam & Eve. In other words, when we talk of humans being created "in the image of G-d", we're actually referring to the male-female union. The sexual drive is so powerful because it emits from the recesses of the soul. A couple creates a spiritual union by marrying. Marriage in Judaism is called "kiddushin", from the Hebrew "kodesh", meaning holy. When intimacy is in the context of this holiness, it is a powerful spiritual experience. Without that holiness, sex is often merely a self-satisfying, animal drive.