Chayei Sara תרל”א 3

ברש”י שני חיי שרה כולן שוין לטובה.
Rashi in discussing the elaboration of the years that Sara lived, explains that it teaches us that all of them were equal in good.
י”ל כי דרך אדם הפשוט ע”י שנזקן ונתוסף בו דיעה מיישב אורחותיו ונמצא כי כל מה שנזקן יותר מניח מדות ומעשים רעים שהי’ עושה וא”כ אינו נקרא ימי חייו רק רגע האחרונה שהיא בשלימות הראוי אם זוכה לכך.
It would seem that the explanation is as follows. With a regular person as they get older they get wiser, and therefore correct their ways more as they age. Therefore the more they age the more they abandon their bad traits and habits, and therefore their actual “days of their lives” are only the very last moments were they are in a state of their best performance and perfection if they indeed merit that level. (However the rest of the days which were filled with imperfections are not what they would call the “days of their lives.” The real days they would call are the ones they are proud of).
אבל בשרה הצדקת הי’ כל ימי’ בטוב ובלי קלקול.
However with Sara, who.was completely righteous, all of her days were good without any bad habits and traits.
אף כי ודאי נתעלתה בימי הזקנה. אבל לא ע”י דחיות מעשים הקודמין בימי הנעורים.
Even though she certainly improved with age, however the improvement wasn’t that of pushing away her negative behaviour of her youth
רק שנתעלתה כפי מה שנבראת שכל ימיו של אדם קצובין לתקן בכל יום דבר מיוחד. ולהתעלות מדריגה אחר מדריגה.
Rather it was a growth process of improving her ways more and more. Every day has a certain thing that needs to be fixed, and that was the growth of getting better and better (as opposed to the test of sinning).
אבל לא הי’ לה פגם וקלקול לחזור להתנהג בכשרות.
However she did not have any flaw or sin that she would have to repeat a process and do it without the sin (Rambam hilchos teshuva *)
וז”ש כולן שוין לטובה. והבן:
And this is what is meant, that all her days were equal in good. For there was no bad thing that needed to be removed. And understand this point.