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With G-d's Blessing.

The Midrash teaches that time is a created and limited entity, while the inner life force behind creation transcends these limitations. The tzadik connects everything to its spiritual root, avoiding attachment to its external form. This is what is meant by "whoever is clever will act with Da'as and a fool exposes his stupidity." Both the tzadik and the fool may engage in mundane activities, but the tzadik does so with Da'as, integrating understanding into actions. This deep connection brings about yishuv hada'as—peace of mind—where actions are performed with clear intent. Conversely, the fool disconnects from the source, acting without understanding. The phrase "These were the days of Sara" indicates that all the life force during her days stemmed from her, connecting the physical to the spiritual. The Midrash continues, "Hashem knows the days of the righteous," meaning that through the actions of the righteous, who act with Da'as, the life force connects back to its divine root. Their inheritance is eternal, as they bring abundance to the world. The word "inheritance" (נחלה) is linked to "river" (נחל), symbolizing the flow of divine bounty through the tzadikim. The world (עולם) hides Hashem's glory, but the tzadikim reveal this hiddenness, elevating it to a spiritual level. This aligns with the Mishna in Avot, where the tzadikim uphold the world created with ten utterances, lifting it to a higher, spiritual state. The term "perfect" (תמימים) refers to the harmony between understanding and action, achieving human perfection. Rabbi Akiva awakened his students by explaining that Esther's rule over 127 provinces was due to Sara's 127 years of life, where she illuminated the inner life force in each year. Similarly, Esther brought light to the hiddenness of Hashem in the 127 provinces ruled by Achashverosh. Rabbi Akiva's teaching encouraged his students to seize the moment, recognizing its unique spiritual potential.

The Midrash Tanchuma links Eshet Chayil’s traits to Sara. She does not fear gehinom because her household observed Shabbat and circumcision (mila), overcoming the world's hiddenness, similar to "shanim" in Yeshaya 1:18. Shabbat brings holiness to the weekdays, while circumcision, a covenant, brings inner light and removes the foreskin. Both signify infusing spirituality into the physical. As noted in Sfas Emes (Parshas Vayeira), Avraham experienced limited divine revelation until his circumcision.

In Rashi - The years of the life of Sarah: All of them were equally good: It can be said that it is the way of a simple person that by way of growing older and increasing his knowledge, his ways become settled. So it comes out that the more he ages, the more he discards bad traits and actions that he would do [in the past]. And if so, only his last moment is called the days of his life, such that he has attained a proper completeness, if he merits it. But with the righteous Sarah, all of her days were proper and without corruption. Even if she certainly elevated herself in her old age, it was not by way of pushing off the earlier actions from the days of her youth. Rather she elevated herself, according to how she was created. For all of a person's days are measured to fix something particular every day, and to raise oneself from one level to another. But she had no flaw or corruption to reform and act more properly. And that is [the meaning of] that which he wrote, "All of them were equally good." And understand [this].

The Chidushei Harim explains the Zohar on the verse about Avraham "coming with his days." The Zohar indicates that Avraham brought with him all the spiritual light he gained each day. When Avraham died, he carried all this accumulated light with him, meaning none of these enlightenments were ever lost or forgotten; they always remained with him. Normally, a person may feel inspired by something new but eventually forgets it as the excitement fades. This is why one must constantly remember every inspiration to avoid the prohibition of "Lest you forget all that your eyes have seen" (Devarim 4:9). Forgetting occurs because we let go of the inspiration and become absorbed in physicality. Avraham, however, retained all his enlightenment throughout his life, constantly renewing his connection to Hashem. Avraham exemplified the idea that true wisdom and enlightenment are never forgotten but continually renewed. This concept is tied to the teaching that "there is nothing new under the sun," indicating that true renewal exists above nature. One who connects deeply to the spiritual life force experiences constant renewal and can continually praise Hashem as if freshly created in each moment. This constant state of renewal is the essence of living with perpetual inspiration and spiritual vitality.

The Chidushei Harim explained the Zohar, which states that Eliezer was a true servant when he declared, "I am the servant of Avraham" (Zohar 1:103). Eliezer could have boasted of his own status when seeking a wife for Yitzchak, but he chose to identify himself as Avraham's servant, considering it an honor. Eliezer's pride in being Avraham's servant was unique; he viewed it as a noble lineage. Lavan and his family recognized Eliezer's holiness, calling him "blessed of Hashem." Eliezer wanted them to understand that his greatness stemmed from his association with Avraham, not from his own merits. This aligns with the Midrash advising one to reveal their shortcomings first, showing Eliezer's humility in acknowledging that his virtue was due to his connection with Avraham.