These sources accompany the second episode of the second season of the Joy of Text podcast.
תניא אידך מברכין ברכת חתנים בבית חתנים וברכת אירוסין בבית האירוסין ברכת האירוסין מאי מברך רבין בר רב אדא ורבה בר רב אדא תרוייהו משמיה דרב יהודה אמרי בא"י אמ"ה אשר קדשנו במצותיו וצונו על העריות ואסר לנו את הארוסות והתיר לנו את הנשואות על ידי חופה וקדושין רב אחא בריה דרבא מסיים בה משמיה דרב יהודה בא"י מקדש ישראל על ידי חופה וקדושין מאן דלא חתים מידי דהוה אברכת פירות ואברכת מצות ומאן דחתים מידי דהוה אקידושא:
It is taught in another baraita: One recites the benediction of the grooms in the house of the grooms, and the benediction of the betrothal in the house of the betrothal. With regard to the benediction of the betrothal, what formula does one recite? Ravin bar Rav Adda and Rabba bar Rav Adda both said in the name of Rav Yehuda: Blessed are You, Lord our God, King of the universe, Who sanctified us through His mitzvot, and commanded us concerning the forbidden relatives, and prohibited to us those women who are betrothed, and permitted to us those women who are married by means of the wedding canopy and betrothal. Rav Aḥa, son of Rava, concludes the blessing in the name of Rav Yehuda: Blessed are You, Lord, Who sanctifies Israel by means of the wedding canopy and betrothal. One who does not conclude the benediction of the betrothal in accordance with the opinion of Rav Aḥa, but instead recites it without a concluding blessing, deems the formula of this blessing just as the formula is in the blessing recited over fruits and the blessing recited over mitzvot, in which the words: Blessed are You, Lord, appear only at the beginning of the blessing. And one who concludes the benediction of the betrothal in accordance with the opinion of Rav Aḥa, deems the formula of this blessing just as the formula is in the blessing of kiddush, in which the words: Blessed are You, Lord, appears both at the beginning and the conclusion of the blessing.
קֹדֶם מַתַּן תּוֹרָה הָיָה אָדָם פּוֹגֵעַ אִשָּׁה בַּשּׁוּק אִם רָצָה הוּא וְהִיא לִשָּׂא אוֹתָהּ מַכְנִיסָהּ לְתוֹךְ בֵּיתוֹ וּבוֹעֲלָהּ בֵּינוֹ לְבֵין עַצְמוֹ וְתִהְיֶה לוֹ לְאִשָּׁה. כֵּיוָן שֶׁנִּתְּנָה תּוֹרָה נִצְטַוּוּ יִשְׂרָאֵל שֶׁאִם יִרְצֶה הָאִישׁ לִשָּׂא אִשָּׁה יִקְנֶה אוֹתָהּ תְּחִלָּה בִּפְנֵי עֵדִים וְאַחַר כָּךְ תִּהְיֶה לוֹ לְאִשָּׁה שֶׁנֶּאֱמַר (דברים כב יג) "כִּי יִקַּח אִישׁ אִשָּׁה וּבָא אֵלֶיהָ":
Before the giving of the Torah, it would be that if a man happened upon a woman in the marketplace and they wanted to marry each other, he would bring her into his house and consummate the marriage between them privately, and she would be his wife. Once the Torah was given, Israel was commanded that if a man wanted to marry a woman, he would acquire her first through witnesses, and afterwards she would be his wife, as it says, "When a man takes a woman and comes (sleeps with) to her..." (Deuteronomy 22:13).
הָאֲרוּסָה אֲסוּרָה לְבַעְלָהּ מִדִּבְרֵי סוֹפְרִים כָּל זְמַן שֶׁהִיא בְּבֵית אָבִיהָ. וְהַבָּא עַל אֲרוּסָתוֹ בְּבֵית חָמִיו מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת. וַאֲפִלּוּ אִם קִדְּשָׁהּ בְּבִיאָה אָסוּר לוֹ לָבוֹא עָלֶיהָ בִּיאָה שְׁנִיָּה בְּבֵית אָבִיהָ עַד שֶׁיָּבִיא אוֹתָהּ לְתוֹךְ בֵּיתוֹ וְיִתְיַחֵד עִמָּהּ וְיַפְרִישֶׁנָּהּ לוֹ. וְיִחוּד זֶה הוּא הַנִּקְרָא כְּנִיסָה לַחֻפָּה וְהוּא הַנִּקְרָא נִשּׂוּאִין בְּכָל מָקוֹם. וְהַבָּא עַל אֲרוּסָתוֹ לְשֵׁם נִשּׂוּאִין אַחַר שֶׁקִּדְּשָׁהּ מִשֶּׁיְּעָרֶה בָּהּ קְנָאָהּ וְנַעֲשֵׂית נְשׂוּאָה וַהֲרֵי הִיא אִשְׁתּוֹ לְכָל דָּבָר:
A woman who has been betrothed (i.e., an arusah) is forbidden to her husband (in regards to intercourse) – according to Rabbinic law – as long as she is living in her father’s home. A man who has intercourse with his arusah in his father-in-law’s home is punished with “lashes for rebelliousness.”
Even when [the husband] betrothed her with her with an act of sexual intercourse, he is forbidden to have sexual intercourse with her a second time while she is in her father’s home until he brings her to his home, be in seclusion with her, and thus singles her out as his wife.
This seclusion is called “entering into the chuppah,” and it is universally referred to nisu’in (marriage).