Numbers 26:46

The name of Asher’s daughter was Serach. Because she remained alive, he counted her here.

The name of the daughter of Asher was Sarach, who was conducted by six myriads of angels, and taken into the Garden of Eden alive, because she had made known to Jacob that Joseph was living.

AND THE NAME OF THE DAUGHTER OF ASHER WAS SERACH. “Because she was still alive [at the end of Israel’s period of bondage in Egypt, and after forty years in the desert, and was one of the seventy people mentioned in Genesis 46 who went down to Egypt with Jacob], Scripture mentions her here.” This is Rashi’s language. And Onkelos translated [the verse as follows]: “and the name of the daughter of Asher’s wife, was Serach.” By this he intended to say that she was a daughter that possesseth an inheritance [in the Land in her own right], and therefore Scripture mentions her here just as it mentions the daughters of Zelophehad, for she [Serach] is included amongst [those referred to in the verse], Unto these the Land shall be divided. Now had she been the daughter of Asher himself, she would not have inherited [a portion in the Land], since he had male children [as stated in Verse 44]. But she [Serach] was the daughter of his [Asher’s] wife from another man [namely Asher’s wife’s first husband], who did not have a son; therefore his inheritance [in the Land] passed to his daughter. In that case, the reason [why Scripture uses the phrase] and Serach their sister. Ramban here is pointing out that the verse avoids calling her Asher’s daughter, and describes her especially as the sister of his sons, because she was in actual fact not his daughter at all, but only their half-sister. is because she was a [half-]sister to Asher’s sons, but was not his daughter. And therefore it says [here], And the name of the daughter of Asher was Serach, and it does not say “and Asher’s daughter [was Serach],” because [the intention of the verse] is to say that her name was [i.e., she was known as] “Asher’s daughter,” and she was [actually] called Serach. the person known as ‘the daughter of Asher’ was Serach.” Now if she were still alive [at the end of the period of Israel’s sojourn in the desert], as Rashi explained, then she was like the daughters of Zelophehad as regards [receiving] an inheritance [in the Land in her own right], but if she had died [by then, Scripture mentions her here to indicate that] her family received [a portion in the Land] because of her [since she was amongst those who went down to Egypt].
According to the simple meaning of Scripture, Serach had a large family which was called by her name, and she is included in the phrase, These are the families of the sons of Asher according to those that were numbered. Scripture, however, did not want to trace their ancestry to a woman, by saying: “Of Serach, the family of the Serachites,” but instead alluded to this matter [briefly].

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.