Tefillah Achar HaErusin — Prayer After the Betrothal (Erusin)
This is a personal prayer recited by a bride and groom following their betrothal (erusin), as they look ahead to building a Jewish home together. It is a private, heartfelt supplication — the groom prays for the couple's union, while a special passage is added by the bride alone, asking that she may support her husband's spiritual growth. The prayer draws on biblical imagery and traditional Jewish values of love, holiness, and Torah. Wherever you are on your spiritual path, you are welcome to read and be moved by these words.
A beautiful prayer for the groom and bride following their betrothal
I come before You, Adonai, my God and the God of my ancestors, like a pauper at the doorway seeking Your abundant mercy.
Please, Adonai, Father of Compassion, as a father has compassion on his children, have compassion on me.
And even though I am not worthy or deserving of all this,
still, receive my prayer before You, and answer me as a gift of grace.
Grant me favor and make me worthy — (the groom says the bride's name, and the bride says the groom's name)
[So-and-so, son/daughter of so-and-so]
to build a faithful house in Israel together with
(the groom says the bride's name, and the bride says the groom's name)
[So-and-so, daughter/son of so-and-so],
and may we merit to enter the wedding canopy at a good and auspicious hour, according to the law of Moses and Israel,
and instill in our hearts a spirit of purity and holiness, and a soul that is clean and clear, between me and her/him.
May it be Your will, Adonai, my God and the God of my ancestors,
that our union flourish beautifully,
a union of love and brotherhood and peace and friendship,
and of mutual respect for one another,
a fitting union rooted in awe of Heaven and awe of sin,
a union in which we merit offspring who will endure,
and to raise sons and grandchildren,
holy seed, cleaving to Adonai
and illuminating the world through commandments and good deeds,
a union in which this verse may be fulfilled:
"Your wife shall be like a fruitful vine in the inner chambers of your house;
your children like olive shoots around your table" —
a union through which You will draw down upon our souls, our spirits, our inner selves, and our bodies
holiness and purity in thought, in speech, and in deed.
May it be Your will to purify us and to sanctify us,
and to pour down upon us an abundance of Your blessings from Heaven,
and to cause Your holy Presence to dwell between us,
and to find favor in our deeds,
and to grant us the merit of doing Your will always, all the days of our lives.
[From here on, the bride adds alone:]
May it be Your will that I may support
(the groom's name:) [So-and-so, son of so-and-so]
in Your service,
and that he may rise and ascend ever higher in the levels of Torah and awe of God.
Brighten his eyes that he may know how to perceive the true meaning of Torah,
and kindle within him the fire of Torah and holiness,
and may he merit to dwell in the tent of Torah all the days of his life,
and may the words of Torah be sweet and pleasant in his mouth.
Teach him Your way, Adonai, and guide him on a straight and level path;
give him the strength to learn with steadfastness,
and may his portion be among the righteous of the world.
Make me worthy to be a loving wife,
one who cherishes her husband and her children,
and may I merit to be "a capable woman who does the will of her husband."
[Here the bride's addition ends.]
Shed upon us from Your heights a spirit of purity and holiness,
awe and joy,
and save us from every evil thought, every evil word, and every ugly thing,
whether in thought, whether in speech, whether in deed,
and grant us our portion in Your Torah,
make Your face shine upon us and we shall be saved,
and fulfill all the desires of our hearts for good.
Amen, may this be His will.
Tefillah na'ah lechatan velakalah achar erusin
Ba/ah ani lefanecha, Adonai Elokai v'Elokei avotai, ke'ani b'petach hamevakesh rachamecha harabim.
Ana Adonai Av HaRachaman, kerachem av al banim rachem alai.
V'af al pi she'eini kedai/t v'shaveh/shavah lechol zeh,
aval atah kabel tefilati lefanecha, va'aneini kematnat chinam.
Choneini uzkeini — (veyomar hachatan et shem hakalah, vehakalah et shem hachatan)
[Ploni/t ben/bat plonit]
livnot bayit ne'eman b'Yisrael im
(veyomar hachatan et shem hakalah, vehakalah et shem hachatan)
[Ploni/t bat/ben plonit],
venizkeh lehikaneis lachuppah b'sha'ah tovah umetzlachat kedat Moshe v'Yisrael,
utachnis b'libeinu ruach taharah vekedushah v'nefesh zakah u'varah beini uveinah/o.
Vihi ratzon Adonai Elohai v'Elohei avotai
sheyehei zivugeinu oleh yafeh,
zivug shel ahavah v'achvah v'shalom v're'ut,
vehaarachah zeh et zeh,
zivug hagon shel yir'at shamayim v'yir'at chet,
zivug shenizkeh vo b'zera bar kayama,
ulegadel banim uvnei vanim,
zera kodesh, devukim b'Adonai
um'irim et ha'olam b'mitzvot uma'asim tovim,
zivug sheyekuyam bo:
"Ishtecha kegafen piriyah b'yarkitei veitekha,
banecha kishitilei zeitim saviv leshulchanecha",
zivug shetamshich aleinu b'nishmateinu, rucheinu, nafsheinu vegufenu
kedushah v'taharah b'machshavah b'dibur uvma'aseh.
Yihi ratzon milfanecha shetahareinu vetekadsheinu
vetashpia aleinu shefa birchoteikha min hashamayim,
vtashken Shechinateikha hakedushah beineinu,
vtirtze b'ma'aseinu,
vtizkenu la'asot retzoncha tamid kol yemei chayeinu.
[Mikan vahalah tosif hakalah bilvad:]
Vihi ratzon milfanecha she'esayea l-
(shem hachatan:) [Ploni ben plonit]
ba'avodatecha,
veyuchal la'alot v'lehit'alot bema'alot haTorah v'hayir'ah,
ha'er einav sheyeda lekaven le'amitah shel Torah,
utva'er bo eish haTorah vehakedushah,
veyizkeh lashevet b'ohalah shel Torah kol yemei chayav,
viyihu divrei Torah arevim umetukkim b'fiv.
Horeh lo Adonai darkecha unechehu b'orach mishor,
ten lo koach sheyuchal lilmod b'hatmadah,
usheyehei chelko im tzadikey olam.
Zikeini lihyot ishah ohevet,
ma'arichat et ba'ali v'yeladai,
v'she'ezkeh lihyot "ishah kesherah osah retzon ba'alah".
[Ad kan mosifah hakalah.]
Hatzel aleinu mimromach ruach taharah vekedushah,
yir'ah v'simchah,
vehatzileinu mikol hirhur ra v'davar ra umecho'ar,
hen b'machshavah, hen b'dibur, hen b'ma'aseh,
veten chelkeinu b'Toratecha,
ha'er panecha venivashe'a,
umale kol mishalot libeinu letovah.
Amen, ken yehi ratzon.
Common Questions
Erusin, often translated as 'betrothal,' is the first stage of the traditional Jewish marriage process, in which the couple becomes legally bound to one another. In ancient practice, erusin and the wedding (nisuin) were separated by a period of up to a year; today they are almost always performed together under the chuppah (wedding canopy). This prayer belongs to the older tradition of marking erusin as its own spiritually significant moment, worthy of personal reflection and supplication.
The prayer asks God for a marriage filled with love, brotherhood, peace, and mutual respect — rooted in awe of Heaven and aversion to sin. The couple prays to be blessed with children and grandchildren who are holy and devoted to Torah and good deeds. They also ask that God's divine presence (Shekhinah) rest between them, that purity and holiness pervade their thoughts, speech, and actions, and that they be worthy of fulfilling God's will throughout their lives.
The prayer includes a section marked explicitly for the bride to add on her own, in which she asks God to help her support her groom in his spiritual service and Torah study — that fire for Torah and holiness burn within him, and that his words of Torah be sweet in his mouth. She then asks to be a loving wife who cherishes her husband and children, and to fulfill the traditional ideal of a 'capable woman who does the will of her husband.' This passage reflects a vision of marriage as a spiritual partnership.
The prayer quotes Psalm 128:3: 'Your wife shall be like a fruitful vine in the inner chambers of your house; your children like olive shoots around your table.' This psalm is a classic Hebrew blessing for family and domestic life, and it is traditionally recited at Jewish wedding ceremonies and Shabbat meals. Its imagery of vine and olive shoots speaks to abundance, rootedness, and the blessing of a home filled with children.
This prayer is composed for a Jewish bride and groom and is rooted in specifically Jewish commitments — Torah study, the laws of Moses and Israel, and building a 'faithful house in Israel.' A non-Jewish reader would be praying words that do not fully describe their own covenant or tradition, and should be aware of that difference. That said, the prayer's longing for a marriage of love, holiness, mutual respect, and divine blessing is profoundly human, and anyone approaching marriage — of any background — may find its words spiritually resonant and worth reading with an open heart, even as a meditation rather than a personal declaration.
The phrase bayit ne'eman b'Yisrael — 'a faithful house in Israel' — is a traditional Hebrew expression for the ideal Jewish home: one built on loyalty to God, Torah observance, ethical conduct, and loving devotion between spouses. It appears in rabbinic literature and in Jewish wedding blessings. To 'build a faithful house in Israel' is not merely to establish a household, but to create a sanctuary of Jewish life and values that extends outward into the broader community.