Daf 122a (דַּף קכ״ב ע״א)

And the life of Sarah was (וַיִּהְיוּ חַיֵּי שָׂרָה). Why is it different here with Sarah, that her death is written in the Orayta more than all the women of the world, whose deaths are not written this way in the Orayta? (מַאי שְׁנָא הָכָא שָׂרָה דִּכְתִיב מִיתָתָה בְּאוֹרַיְיתָא מִכָּל נְשֵׁי דְעַלְמָא דְּלָא כְּתִיב הָכִי מִיתַתְהוֹן בְּאוֹרַיְיתָא). Rabbi Ḥiyya said: Is that not so? Behold it is written (אָמַר רַבִּי חִיָיא וְלָאו, וְהָכְתִיב): And Rachel died and was buried on the way to Efrat (וַתָּמָת רָחֵל וַתִּקָּבֵר בְּדֶרֶךְ אֶפְרָתָה) (Bereishit 35). And it is written: And Miriam died there… (וַתָּמָת שָׁם מִרְיָם וְגו׳) (Bamidbar 20). And it is written: And Devorah, Rivkah’s nurse, died (וַתָּמָת דְּבוֹרָה מֵינֶקֶת רִבְקָה) (Bereishit 35). And it is written: And the daughter of Shua, wife of Yehudah, died (וַתָּמָת בַּת שׁוּעַ אֵשֶׁת יְהוּדָה) (Bereishit 38).

Rabbi Yose said: In all of them, it is not written as it is written by Sarah, as it says: And the life of Sarah was one hundred years and twenty years and seven years-the years of the life of Sarah (אָמַר רַבִּי יוֹסֵי בְּכֻלְּהוּ לָא כְּתִיב כְּמָה דִכְתִיב בְּשָׂרָה דְּאִתְּמָר: וַיִּהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים שְׁנֵי חַיֵּי שָׂרָה) (Bereishit 23). For in all of them, the days and years were not enumerated like they were for Sarah (דְּהָא בְּכֻלְּהוּ לָא אִתְמָנוּן יוֹמִין וּשְׁנִין כְּמוֹ לְשָׂרָה). In all of them it is not written as a single dedicated parashah as it is for Sarah (בְּכֻלְּהוּ לָא כְּתִיב פָּרְשָׁתָא חָדָא בִּלְחוּדָהָא כְּמוֹ לְשָׂרָה). Rather, it is a secret, because of that level upon which all the days and years of a person depend (אֶלָּא רָזָא אִיהוּ בְּגִין הַהוּא דַרְגָּא דְּכָל יוֹמִין וּשְׁנִין דְּבַר נָשׁ בֵּיהּ תַּלְיָין)-that is, the final Heh (דְּדָא הִיא ה״א בַּתְרָאָה).

He opened and said: The profit of the earth is in all; the King is served by the field (פָּתַח וְאָמַר: וְיִתְרוֹן אֶרֶץ בַּכֹּל הִיא מֶלֶךְ לְשָׂדֶה נֶעֱבָד) (Kohelet 5). The profit of the earth is in all-surely, for from there come forth spirits and Neshamot and benefit for the world (וְיִתְרוֹן אֶרֶץ בַּכֹּל הִיא וַדַּאי, דְּהָא מִתַּמָּן נָפְקִין רוּחִין וְנִשְׁמָתִין וְתוֹעַלְתָּא לְעַלְמָא). The King is served by the field-who is the King? This is Kudsha Berikh Hu (מֶלֶךְ לְשָׂדֶה נֶעֱבָד, מַאן מֶלֶךְ דָּא קוּדְשָׁא בְּרִיךְ הוּא). By the field-when it is rectified as is fitting (לְשָׂדֶה נֶעֱבָד כַּד אִיהוּ אִתְתַּקַּן כְּדְקָא יָאוֹת). And King-this is the Supernal King who is joined to the field when it is cultivated (וּמֶלֶךְ, דָּא מֶלֶךְ עִלָּאָה דְּאִתְחַבַּר לְשָׂדֶה כַּד אִיהוּ נֶעֱבָד). Who is the field? This is the field that Hashem has blessed (מָאן שָׂדֶה דָּא שָׂדֶה אֲשֶׁר בֵּרַכוֹ יְיָ), as it is written: As the fragrance of a field which Hashem has blessed (דִּכְתִיב כְּרִיחַ שָׂדֶה אֲשֶׁר בֵּרַכוֹ יְיָ). When it is cultivated and rectified in all that is needed for it properly (דְּכַד אִיהוּ נֶעֱבַד וְאִתְתַּקַּן בְּכָל מַה דְּאִצְטְרִיךְ לֵיהּ כְּדְקָא יָאוֹת), then the Supernal King is joined with it (כְּדֵין מֶלֶךְ עִלָּאָה אִתְחַבַּר עִמֵּיהּ).

Rabbi El‘azar said: The King is served by the field-how many forms of supernal secrets are here! (רַבִּי אֶלְעָזָר אָמַר: מֶלֶךְ לְשָׂדֶה נֶעֱבָד-כַּמָּה גַוְונֵי רָזִין עִלָּאִין הָכָא). “King” — this is the Shekhinta, who does not dwell in the house to be rectified within it except at the time that a son of man marries and unites with his wife to give birth and to produce fruits (מֶלֶךְ-דָּא שְׁכִינְתָּא דְּלָא שַׁרְיָא בְּבֵיתָא לְאִתְתַּקָּנָא בָהּ אֶלָּא בְּזִמְנָא דְּאִתְנָסִיב בַּר נָשׁ וְאִזְדַּוַּוג בְּאִנְתְּתֵיהּ לְאוֹלָדָא וּלְמֶעְבַּד אִיבִּין). And she brings forth Neshamot to dwell within it (וְאִיהִי אֲפִיקַת נִשְׁמָתִין לְאַשְׁרָאָה בָהּ). And for this reason: by the cultivated field, and not by any other (וּבְגִין כָּךְ לְשָׂדֶה נֶעֱבָד וְלָא לְאָחֳרָא).