Chasidut על חולין 120:51

‎Genesis 18,13. “the Lord said to Avraham: ‘why did Sarah laugh ‎and say…that I am too old?” Our sages in Yevamot 65 ‎point out that in this case G’d, i.e. His angels, deliberately ‎misquoted what Sarah had said, by quoting her as describing ‎herself too old to bear a child, whereas actually, she had ‎described her husband as being too old. The Talmud uses this ‎example to teach that a “white lie” is justified when it serves the ‎purpose of preserving harmonious relations between husband ‎and wife.
It is difficult to understand this example as ‎Avraham himself had described himself as being too old to sire a ‎child, when he said: ‎הלבן מאה שנה יולד‎, “is a 100 year old man ‎going to have child born for him?” (Genesis 17,17) Why would it ‎bother him if his wife would merely confirm what he himself had ‎already said? We may have to understand what Sarah said as ‎being slightly different from what is commonly perceived. Sarah’s ‎reaction to the angel’s prophecy [at a time when she was not ‎even aware that he was an angel. Ed.] had referred to the miracle ‎she had just experienced, i.e. ‎אחרי בלותי היתה לי עדנה‎, “after I ‎have stopped having the periods of women, I have suddenly ‎been rejuvenated!” Her comment about her husband’s old age ‎simply meant that as long as she had not observed a similar ‎process of rejuvenation in her husband, how would her own ‎rejuvenation alone contribute to the fulfillment of the prophecy? ‎She may also have meant to imply that if G’d had wanted her to ‎bear a child, why had He waited until after she had become too ‎old for this to happen unless He performed a miracle?‎
The subject has been discussed in Yevamot 64 where one ‎answer is that G’d is so anxious for the tzaddikim to pray ‎to Him, that He will wait and delay His timetable, in order to be ‎able to give credit to the tzaddikim who have turned to ‎Him in supplication.‎
Sarah being an extremely humble person, never considered ‎herself as being on the level of a tzadeket, a righteous ‎woman, so that it never occurred to her that almighty G’d would ‎feel in need of her prayers of supplication. On the other hand, she ‎was not entitled to think that her outstandingly righteous ‎husband had not seen fit to pray for children, so that when she ‎referred to him as “old,” she meant that in spite of his prayers he ‎had not been granted children, and that by now it was too late for ‎this. If her real words had been reported to Avraham, this would ‎have caused him anguish, so that the Torah, (G’d, i.e. His angel) ‎decided to substitute the word ‎אני‎ for ‎אדוני‎. A person’s humility ‎must not be carried to the extent that he is humble on someone ‎else’s account. This is the reverse of ‘humility,’ and borders on ‎arrogance.‎

Rabbi Ami and Rabbi Asi, even though there were thirteen synagogues in Tiberias, would only pray between the pillars of where they were learning. And in the Yerushalmi (Brachot, beginning of chapter ein omdin) Rabbi Yochanan says, a covenant has been made - one who tires themself with learning in synagogue will not quickly forget it. That is to say, Torah and prayer are united - Torah only is because of the strength of prayer, and prayer only is because of the strength of Torah. For even if a person understands in their wisdom the Torah, in any case to bring the strength of the Torah on the "clothing" is only due to prayer. As it was at Creation, where it is written "and there was no person to work the ground" (Bereishit 2:5) and it says in the Gemara, "teaching that herbs came out and stood at the opening of the soil, until Primordial Human and prayed for mercy and rains came down and they sprouted" (Chullin 60b). That is to say, even though God planted the Garden of Eden before, which is an allusion to Their intent to create it, They discerned in wisdom and had counsel to see the light, even so these were secured by God only in wisdom understanding and knowledge - this is the matter of the Tree of Life and the Tree of Knowledge. Even to illuminate their light, which would light up the "clothing", that human action would receive wisdom from them, that they will know how to act - this is only by means of prayer, for there is no wholeness for the words of Torah by means of prayer. And so too, the wholeness of prayer is only by means of Torah, for in Themself the Blessed One cannot be accessed by thought at all - therefore, a person is unable to pray before the Blessed God since there is no access of the Blessed God. Therefore, by means of accessing the words of Torah, by this means can they pray before the Blessed God. And like this is written, "I am always with You; You hold me by the right hand, Guide me with Your counsel and afterwards, take me to honour" (Tehillim 73:23-4). When one prays from this side, that one sees that one is attached to the Blessed God, and They hold them always by the right hand: then one prays to be guided with Their counsel, and to have one's eyes enlightened to Above by accessing Them. This is why it says, "and afterwards, take me to honour" (ibid.) - for the honour of the Blessed God goes out in the revelation at the time that the wicked is repaid according to their deeds. And this is why, when one prays, they begin by asking the Blessed God to reveal Their honour and not to delay a moment: only, immediately, take me, and Your honour will be exalted.