areas of Jewish law. The CJLS does not view this as a change in Torah law, but rather as a lifting of a rabbinical prohibition that was rooted in social dynamics. See Myron S. Geller, "Woman is Eligible to Testify"; Susan Grossman, "Edut Nashim k'Edut Anashim: The Testimony of Women is as the Testimony of Men" and Joseph H. Prouser, "On Women Serving as Witnesses–A Dissent". The CJLS passed a takkanah which allowed Jewish women to count in the prayer minyan. In August 1973 a motion was passed which stated that "Men and women should be counted equally for a minyan.", with nine in favor and four opposed. In other areas the CJLS did not issue takkanot, but found procedures to follow classical halakhah while maintaining what they view as the highest standards of moral behavior. For instance: The CJLS, in declaring that its rabbis would not accept evidence or entertain questions as to the existence of mamzerim, declared that Biblical law represents only the beginning of a relationship with the divine and that in the Conservative movement, biblical law can be overridden on grounds of inconsistency with contemporary morality because "Aggadah controls Halacha". In December 2006, a majority vote of the CJLS (13 members for, 12 against) accepted a controversial responsum that allows homosexual Jews to become rabbis and cantors. The responsum was titled "Homosexuality, Human Dignity & Halakhah", and it was written by Rabbis Elliot N. Dorff, Daniel S. Nevins, and Avram I. Reisner. The responsum abolished rabbinic laws restricting homosexual conduct other than male-male anal sex, concluding that the CJLS has authority to do this on grounds of the talmudic principle of Kavod HaBriyot, which it translated as "human dignity", on grounds that the existence of such sexual restraints represents an affront to human dignity as modern society perceives it. Four members of the CJLS resigned to protest this decision. In December, 2006, a majority vote of the CJLS (13 members for) also adopted a responsum titled "Homosexuality Revisited", written by Rabbi Joel Roth, maintaining the traditional prohibitions on homosexual conduct. The Roth responsum maintained that the Dorff responsum was untenable, claiming that virtually all classical authorities hold that the Biblical prohibition extends to a wider range of homosexual conduct. It also claimed that the concept of Kavod HaBriyot, which it translated as "respect" or "honor", permits setting aside rabbinic prohibitions in deference to others' honor, but