Daf 124b (דַּף קכ״ד ע״ב)

But the days of the Righteous-they were and they endured (אֲבָל אִינוּן יוֹמִין דְּצַדִּיקַיָּא הֲווּ וְאִתְקָיְימוּ), as you say: And the life of Sarah was (כְּמָא דְאַתְּ אָמֵר: וַיִּהְיוּ חַיֵּי שָׂרָה) (Bereishit 23), and likewise: And these are the days of the years of the life of Avraham (וְכֵן: וְאֵלֶּה יְמֵי שְׁנֵי חַיֵּי אַבְרָהָם) (Bereishit 25). And if you say: it is written similarly regarding Yishma‘el, as it is written: the years of the life of Yishma‘el (וְאִי תֵימָא: הָכִי נָמֵי כְּתִיב בְּיִשְׁמָעֵאל, דִּכְתִיב: שְׁנֵי חַיֵּי יִשְׁמָעֵאל) (Bereishit 25)-rather, in repentance he returned (אֶלָּא: בִּתְשׁוּבָה אַהֲדַר), and therefore it calls in his days “and they were” (וְעַל דָּא קָרֵי (בְּיוֹמָיו): וַיִּהְיוּ). And Sarah died in Kiryat Arba (וַתָּמָת שָׂרָה בְּקִרְיַת אַרְבַּע) (Bereishit 23) Rabbi Abba said (רַבִּי אַבָּא אָמַר): In this manner it was not so with any other women of the world (כְּגַוְונָא דָא לָא הֲווּ בְּכָל נְשֵׁי עַלְמָא), for it is stated: her count of days, and her years, and her existence in the world, and that place where she was buried (דְּהָא אִתְּמָר חוּשְׁבַּן יוֹמָהָא וּשְׁנָהָא וְקִיּוּמָהָא בְּעָלְמָא וְהַהוּא אֲתַר דְּאִתְקַבְרַת בֵּיהּ). Rather, this is to show that there was none like Sarah among all the women of the world (אֶלָּא: לְאַחֲזָאָה דְלָא הֲוָה כְּשָׂרָה בְּכָל נְשֵׁי עָלְמָא).

And if you say: But what of Miryam, as it is written (Bamidbar 20) And Miryam died there and was buried there (וְאִי תֵימָא הָא מִרְיָם דִּכְתִיב: וַתָּמָת שָׁם מִרְיָם וַתִּקָּבֵר שָׁם), this came in order to demonstrate the transgression of Yisra’el (בְּגִין לְאַחֲזָאָה סָרְחָנָא דְיִשְׂרָאֵל קָא אֲתָא), for water came to them only in the merit of Miryam (דְּהָא מַיָּיא לָא אָזְלֵי לְהוּ בְּיִשְׂרָאֵל אֶלָּא בִּזְכוּתָא דְמִרְיָם). But it is not stated regarding her death as it is stated regarding Sarah (אֲבָל לָא אִתְּמַר בְּמִיתָתָהּ כְּמָה דְּאִתְּמַר בְּשָׂרָה).

Rabbi Yehudah opened: (Kohelet 10) Happy are you, O land, whose king is a free man and whose princes eat in due time (רַבִּי יְהוּדָה פָּתַח: אַשְׁרֵיךְ אֶרֶץ שֶׁמַּלְכֵּךְ בֶּן חוֹרִין וְשָׂרַיִךְ בָּעֵת יֹאכֵלוּ). This verse the Friends established (הַאי קְרָא אוּקְמוּהָ חַבְרַיָּיא), but we must examine it further (אֲבָל אִית לָן לְאִסְתַּכָּלָא בֵּיהּ), for fortunate are Yisra’el, whom Kudsha Berikh Hu gave the Orayta (דְּזַכָּאִין אִינוּן יִשְׂרָאֵל דְּקוּדְשָׁא בְּרִיךְ הוּא יָהַב לוֹן אוֹרַיְיתָא), to know all hidden paths and to reveal to them supernal secrets (לְמִנְדַּע כָּל אוֹרְחִין סְתִימִין וּלְאִתְגַּלְיָיא לוֹן רָזִין עִלָּאִין), and behold it has been taught (וְהָא אִתְּמַר).

Happy are you, O land - this is the Land of the Living (אַשְׁרֵיךָ אֶרֶץ, דָּא אֶרֶץ הַחַיִּים), for her King summons to her all the blessings that are blessed from the supernal Fathers (בְּגִין דְּמַלְכָּא דִילָהּ אַזְמִין לָהּ כָּל בִּרְכָּאן דְּאִתְבָּרְכָא מֵאֲבָהָן עִלָּאִין), the mystery of the letter Vav (רָזָא דְּוָא״ו), which stands upon the earth (דְּאִיהוּ קַיְימָא לְאַרְקָא), upon which the blessing continuously flows (עֲלָהּ בִּרְכָּאן תָּדִיר). And he is a free man (וְאִיהוּ בֶּן חוֹרִין), the son of the Jubilee (בֶּן יוֹבֵלָא), who releases slaves to freedom (דְּאַפִּיק עַבְדִּין לְחֵירוּ), the Son of the Supernal World (בְּרָא דְּעַלְמָא עִלָּאָה), who constantly brings forth all life and all illumination and all anointing of greatness (דְּאַפִּיק תָּדִיר כָּל חַיִּין וְכָל נְהִירוּ וְכָל מְשַׁח רְבוּת), and all is prepared (וְכֹלָּא אָעִיד - נ״א: אַנְגִּיד) for this Firstborn Son (הַאי בְּרָא בּוּכְרָא) for this land (לְהַאי אֶרֶץ), as it is said (Shemot 4) My son, My firstborn, Yisra’el (כְּמָה דְּאַתְּ אָמֵר: בְּנִי בְּכֹרִי יִשְׂרָאֵל). And therefore: Happy are you, O land (וּבְגִין כָּךְ: אַשְׁרֵיךְ אֶרֶץ). And that which is written: Woe to you, O land, whose king is a lad (Kohelet 10) as it has been established (וּמַה דְּאִתְּמַר: אִי לָךְ אֶרֶץ שֶׁמַלְכֵּךְ נַעַר כְּמָה דְּאוּקְמוּהָ), this refers to the lower land (דְּהַאי אֶרֶץ תַּתָּאָה), and the lower world (וְעַלְמָא תַּתָּאָה) draws only from the dominion (לָא יָנְקָא אֶלָּא מִגּוֹ שָׁלְטָנוּתָא - נ״א: דְּעִילָא) of the foreskin (דְּעָרְלָה). And all is from that king who is called “Na’ar” (וְכֹלָּא מֵהַהוּא מַלְכָּא דְּאִקְרֵי נַעַר), as it has been established (כְּמָה דְּאוּקְמוּהָ). Woe to the land that must draw from there (וַוֵי לְאַרְעָא דְּאִצְטְרִיךְ לִינָקָא הָכִי).