Parshas Chayei Sarah 5787
ויהיו חיי שרה מאה שנה ועשרים שנה ושבע שנים שני חיי שרה ... (כג-א)
The Meforshim are troubled by the seemingly redundant words "שני חיי שרה" and why they are even mentioned. The Netziv zt"l offers an approach preempted with a question: Hashem instructed Avraham to follow Sarah’s guidance regarding Yishmael and Hagar, and Chazal derive from there that Sarah possessed greater Ruach Hakodesh than Avraham. However, aside from Hashem telling Sarah "לא כי צחקת" when she denied laughing about having a baby, we don’t see any other conversations that Sarah had with Hashem, whereas the Torah records numerous instances of Hashem speaking with Avraham Avinu. How can it be that Sarah was the greater Navi?
However, upon analyzing the quote from Chazal, one would notice that the word Ruach Hakodesh is used and not Nevius. Ruach Hakodesh is attained through solitude and Hisbodidus, creating space for Divine inspiration. Nevius, by contrast, is closer and more of a dialogue with Hashem. While Nevius does not exist today, Ruach Hakodesh most certainly does. Avraham was constantly occupied with helping and servicing people, leaving him with considerably less private time for solitude. Sarah spent more time in the home and therefore had greater opportunities to merit Ruach Hakodesh.
Another prerequisite for Ruach Hakodesh is simcha. The word חיים can simply mean life, but it can also convey vitality and joy. The Gemara in Yuma writes that שנות חיים refers to a life transformed from suffering to goodness. ואתם הדבקים בה"א חיים כולכם היום teaches us that connection to Hashem means more than merely existing; it means truly living. Avraham was promised to have children, yet he worried that he might be unworthy. Sarah lived with אמונה that it would happen, and her strong faith allowed for a hopeful and joyful life. Thus, שני חיי שרה hints to her two dimensions in life - physical existence and a life of Chiyus and contentment. We too can strengthen our Emunah and transform our years into true living.