ושם בת אשר שרח. לפי שנזכרה עם יוצאי מצרי' [זכרה] כאן ויש לתמוה מהו ושם וגם על התרגום יש לתמוה ושום בת אתת אשר סרח משמע שלא היתה בת אשר אלא בת אשתו וגדלה אשר ולכך נקראת על שמו וזהו ושם שלא היה לו לאשר עליה אלא השם בלבד אבל בתו לא היתה. ומיהו תימ' אם הולידה אחד מן השבטים למה לא הזכירו ואם אחר דמעלמא למה מתיחסת על יעקב ושמא בת אשר היתה ולפי שהיה שמה ידוע ביותר בחסידות ובמעשים טובים כתוב עליה ושם ואמנם לשון התרגום דחוק:
ושם בת אשר שרח, “And Asher’s daughter was called Serach.” Seeing that she had been mentioned by name already in Genesis, when eligibility for army service was quite irrelevant, the Torah mentions her here again. [According to our tradition she was still alive after 250 years after Yaakov had come to Egypt. Ed.] There is reason to wonder why the verse mentioning her commences with the connective letter ו, “and.” There is also reason to wonder why the Targum apparently understood Serach as not being Asher’s daughter though she was the daughter of Asher’s wife. Asher apparently had raised her after her mother had died when she was a baby. This is why the Torah describes her as being Asher’s daughter. This would also account for the letter ו at the beginning of this verse, as if to hint that she did not become his daughter already at her birth. The difficulty with this interpretation is that if she had been born to one of the other tribes why did the Torah not mention this? If she was not born to any of the members of the 12 tribes, why is she listed as such in the count of the people Yaakov brought with him to Egypt? Perhaps she was indeed the biological daughter of Asher, and because already before the family descended to Egypt she had acquired a reputation of being especially pious, the Torah decided to mention her name.