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Erusin (, also Babylonian ʾirrusin) is the Hebrew language term for betrothal. In Modern Hebrew, erusin means engagement, but this is not the historical meaning of the term, which is the first part of marriage, the second part being the nissuin "nuptials".
Since the Middle Ages it is customary for the marriage to occur immediately after the betrothal, and to perform the betrothal during the marriage ceremony itself. Previously, this was not the case, and there were often several months between the two events, according to Ketubot 57b: "a virgin is given twelve months to prepare for her wedding? ... a widow given her thirty days".
In Hebrew and rabbinic literature, betrothal is frequently referred to as "sanctification" (), on account of the bride becoming "sanctified" (dedicated) to the groom.
An untraditional view is that the betrothal was effected simply by purchasing the girl from her father (or guardian) (i.e., paying a bride price to the bride and her father). The price paid for her is known by the Hebrew term ()., , , , It was customary in biblical times for the bride and her father to be given parts of the mohar. Gradually, it lost its original meaning. The custom arose of giving the mohar entirely to the bride rather than her father.
The traditional commentators do not necessarily explain mohar this way. Rashi understands as a form of ketubah (an agreement to pay a certain amount upon divorce),Rashi Genesis 34:12; Exodus 22:16, Mikraot Gedolot, six volume Shilo edition, 1969 and Nachmanides understands it as sovlanut, a sort of dowry or engagement present.Ramban, Exodus 22:16, Chavel edition, Mossad HaRav Kook, Jerusalem, 5732 Rashi understands Rachel and Leah's complaint to Jacob ("we are considered strangers to him for he has sold us") as saying that it was not normal for a father to sell his daughters—at least not without also giving them a dowry.Genesis 31:15, Mikraot Gedolot, six volume Shilo edition, 1969
Consent from a betrothed woman is not explicitly mentioned as a requirement in the Bible, but permission to forgo consent is not explicitly permitted either. That said, after encountering Rebecca (Chayei Sarah:15-16), Abraham's servant sought permission from her family for her to accompany him and become the wife of Isaac (Genesis 24:58).
The rabbis prohibited shiddukhin, marrying without an engagement. Therefore, an old custom is to sign a as a formal form of engagement, forming an informal declaration of the couple's intentions is read close to the start of the betrothal ceremony.Adler, Binyamin. Sefer haNisuim Kehilchatam, haMesorah Publishing, Jerusalem, 1985. chapter 3, paragraph 184-5.
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