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According to the gemaras at Yoma 18b and Yevamos 37b, Rav and Rav Nachman (and presumably other chachamin) would send representatives to cities a week before the rebbe intended to visit to find the rebbe a temporary wife, often for just one day. Several questions arise:

  1. Did Rav and Rav Nachman give their temporary wife a kesubah and a get at the end of the marriage? Or was there a mutual understanding that the marriage would end as of a certain date, making a get unnecessary? Wouldn't such an understanding have to be in writing to establish proof that the temporary wife was no longer m'kadesh to the rav? See this link.

  2. If the temporary wife was giving a kesubah, would she be entitled to the full 200 zuzim for a virgin and 100 zuzim for someone previously married?

  3. If a virgin married Rav or Rav Nachman for one night without receiving 200 zuzim upon her "divorce," what would be the value of her subsequent kesubah?

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  • Tosafos Yeshanim on Yoma 18a says that they wouldn't arrange to marry them, just to be secluded with them... But I am unsure how that would be allowed, given the laws of yichud. He also mentions that if they wound up sleeping with the girl, they would bring her with them to their city. So maybe he's referring to a conditional arrangement of some sort?
    – Baby Seal
    Commented Dec 25, 2013 at 19:03
  • @BabySeal that doesn't solve the issue I raised.
    – Bruce James
    Commented Dec 26, 2013 at 4:50
  • It sort of does. 1. no, they weren't ever married 2,3, see 1.
    – Baby Seal
    Commented Dec 26, 2013 at 4:58

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According to the Raavad(Hilchos Isurei Biah 11:10) there was no kesubah or marriage rather it was a setting aside which would be considered pas bsalo and there was no yichud as well.

ואם נשאת לת"ח וכו': כתב הראב"ד ז"ל מה שחילק זה בין ת"ח לשאר בני אדם הוציא אותו ממה שאמרו כי מיקלע רב נחמן לשכנציב הוה אמר מאן הויא ליומא ואקשו עליה מדרבא תבעוה לינשא ונתפייסה ושני דמודע לה מעיקרא והדר אקשי ליה מדראב"י כל הנושא אשה במקומות הרבה על זה נאמר ומלאה הארץ זמה ושני ליה רבנן קלא אית להו ואבע"א רבנן יחודי בעלמא הוא דמייחדי להו והוא סובר שמתייחדין היו עמהן אחר נישואין ולא בועלין. ואני איני אומר כן אלא כיון שהנשים היו מיוחדות להם ולכשירצו ישאום פת בסלו הוא ואתרתי קושייתא קא מתרץ לה והא מעשה דבריה דרבינא בי רב חביבא צורבא מרבנן הוה וחש ליה לדרבנן ועוד חופה דאיסורא היכי הוו עבדי וכלה שפירסה נדה אסור להתייחד עמה עכ"ל:

Saw answer on Iyunhadaf.

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