Parashat Chayei Sarah - Seventh Aliyah
Read the biblical text and try to understand it on your own, before reading the commentary.
After Abraham’s death and Isaac’s blessing, the Torah pauses to turn to Ishmael. The final aliyah of the parashah lists his twelve sons, describes them as princes, tells us that he lived a hundred and thirty-seven years, and notes the region where his descendants settled. Before the account of Isaac’s descendants begins, room is given to conclude his brother’s story. Genesis 25:12-18
A list of names can seem like a passage to read through quickly. But here, the number at its end takes us back to a promise given much earlier.
Twelve names that fulfill a promise
When Abraham heard about the son Sarah would bear, he also pleaded on Ishmael’s behalf. God replied that He would bless Ishmael, make him numerous and make him a great nation. Within that promise came these words:
shneim asar nesi’im yolid
Translation: He will father twelve princes.
The next verse says that the covenant will be established with Isaac. The two promises are stated side by side. Genesis 17:18-21
Here, the Torah lists Ishmael’s sons by name, from Nebaioth to Kedemah, and concludes:
shneim asar nesi’im le’ummotam
Translation: Twelve princes of their peoples.
Radak explains that Ishmael’s descendants are recorded in honor of Abraham, his father, whose firstborn Ishmael was, and to make known that Ishmael did indeed have twelve princes, as God had told Abraham. Genesis 25:13-16, Radak on Genesis 25:12
The list thus takes on another meaning: each additional name brings the promise closer to completion. What Abraham was told about his son’s future now appears as the history of a family.
Why does the Torah also count his years?
The description of Ishmael’s death also recalls Abraham’s:
vayigva vayamot vaye’asef el amav
Translation: He breathed his last and died, and was gathered to his people.
On the level of the plain meaning, Ramban connects the counting of his years to the blessing found in the offspring of the righteous. He also presents a midrashic explanation: Ishmael was a righteous man who had repented. Genesis 25:17, Ramban on Genesis 25:17 Ishmael too is thus given a place of honor, alongside the continuation of the covenant through Isaac.
The final verse also takes us back to the angel’s words to Hagar. Rashbam explains that nafal here means dwelled, and points to the promise:
ve’al pnei chol echav yishkon
Translation: And he will dwell opposite all his brothers.
The parashah thus also closes with the fulfillment of words spoken about Ishmael before he was born. Rashbam on Genesis 25:18, Genesis 16:12
More Questions on the Parsha
Eliezer’s Prayer: Can a Coincidence Be Guided by God?
Why does Eliezer ask for a chance encounter? Malbim, Or HaChaim and Baal HaTurim explore providence, responsibility and kindness beside the well.
Why Is a Vav Missing from Ishmael’s Generations?
One letter separates the spellings for Ishmael’s and Isaac’s generations. Masoretic tradition and a midrash open a question about loss and continuity.
Why Is Isaac Named Before Ishmael at Abraham’s Burial?
Isaac and Ishmael bury their father together. Rashi finds repentance in the order of their names, inviting reflection on honor, family and continuity.
Why Does Abraham Eulogize Sarah Before Weeping for Her?
Why does Sarah’s eulogy come before the tears? Sforno, Malbim and Kli Yakar offer a starting point for reflecting on honor, grief and action.