When the verse states “in her virginity,” the intent is that her sign of virginity should be fully intact, with her not having engaged in sexual intercourse of any kind, whether in the typical manner or through atypical sexual intercourse. Therefore, this dispute is not relevant to the dispute with regard to whether part of the money can be considered akin to all of the money.

§ The Gemara relates: There was a certain woman who seized a silver cup as partial payment of her marriage contract and who also demanded sustenance. She came before Rava for judgment. He said to the orphans: Go and give her sustenance, as there are none who are concerned about the ruling of Rabbi Shimon, who said that we do not say that part of the money has a status like the entire sum of money.

§ Rabba, son of Rava, sent this question to Rav Yosef: Does a woman who sells her late husband’s property when not in court need to take an oath that she has not taken more than she deserves, or does she not need to take an oath? Rav Yosef replied to him: But you should have raised the dilemma if prior to the sale she needs to make a public announcement in order to properly assess the value of the property.

He said to him in response: I am not raising the dilemma as to whether there needs to be a public announcement, as Rabbi Zeira said that Rav Naḥman said: A widow who assessed the property for herself and took from the property according to her own calculation has accomplished nothing.

Now what are the circumstances here? If they publicly announced that this property was for sale and arrived at an agreed upon assessment of its value, why is it that she has accomplished nothing? The same halakha that applies to any purchaser should apply to her. Rather, is it not that no public announcement was made; and doesn’t this teach that if she took it for herself, she has accomplished nothing, but if she sold it to someone else, then her action is effective, despite there not being any public announcement?

The Gemara rejects this: Actually, this is a case where they made a public announcement and where they said to her: Who assessed this for you? Although the sale was conducted publicly, there was still no assessment of the property value.

That case is similar to this incident of a certain man with whom someone had deposited coral belonging to orphans. He went and assessed the value of the coral for himself at four hundred dinars and then took it for himself. The coral appreciated in value and its value now stood at six hundred dinars.

He came before Rabbi Ammi to determine whether the profit belonged to the orphans or to him. Rabbi Ammi said to him: Who assessed this for you? Since you never had it assessed, neither the court nor the orphans sold it to you. Therefore, you never acquired the coral, and it remained in the possession of the orphans and the profit is theirs.

The Gemara concludes: And the halakha is that she is required to take an oath, but she is not required to make a public announcement.

MISHNA: In the case of a widow whose marriage contract was worth two hundred dinars and she sold property that was worth one hundred dinars for two hundred dinars, or if she sold property worth two hundred dinars for one hundred dinars, she has received payment of her marriage contract and can demand nothing more.

If her marriage contract was worth one hundred dinars and she sold property worth one hundred dinars and a dinar for one hundred dinars, the sale is void because she sold property that did not belong to her. Even if she says: I will return the additional dinar to the heirs, the sale is nevertheless void.

Rabban Shimon ben Gamliel says: Actually, the sale is valid. It is not considered an invalid sale until there is an error so extreme that had there been no mistake, there would have remained in the field an area required for sowing nine kav of seed, the smallest area of land worth working. In that case, the orphans can reasonably claim that they are unwilling to give up on the land that belongs to them. However, if the error is less than this, it is enough if she returns the remainder to the orphans. And in the case of a garden, the sale is void if, had there been no error, there would have remained an area required for sowing a half-kav of seed, as this is the smallest size of garden worth working. Or, according to the statement of Rabbi Akiva, an area required for sowing a quarter-kav of seed.

If her marriage contract was worth four hundred dinars, and she sold property to this one for one hundred dinars, and she sold property to that one for one hundred dinars, and again to a third one, and she sold property to the last one worth one hundred dinars and a dinar for only one hundred dinars, the sale of the last property is void, as the price she charged was below the market value. And all of the others, their sale is valid, as they were sold for the correct price.

GEMARA: The Gemara questions the first halakha mentioned in the mishna, which teaches that if the widow sold property worth two hundred dinars for one hundred dinars, or if she sold property worth one hundred dinars for two hundred dinars, in either case she can no longer demand any payment of her marriage contract. The Gemara asks: What is different about the case where she sold property worth two hundred dinars for one hundred dinars, where the halakha is that she has received her entire marriage contract, as the heirs can say to her: You caused yourself to lose out since you received from the estate the value of your entire marriage contract, but because you sold it improperly, you did not receive its full value. Why then, in the case where she sold property worth one hundred dinars for two hundred dinars, can she not also say to the heirs: I profited from the sale, but I received only the value of one hundred dinars from the estate, and I am entitled to another one hundred dinars?

Rav Naḥman said that Rabba bar Avuh said: