Vayigash: What You Didn’t Know About Serach, Daughter of Asher

Aside from the foremothers, one of the most talked-about women in Sefer Bereishit is Serach Bat Asher. Even preschool students know her name and her story. But is there more to her than what first meets the eye?

 Serach’s most famous story, taking place during the events of this week’s parsha, is not mentioned directly in the pasuk. It is instead found only in the midrashim, which tell how Serach gently and carefully broke the news of Yosef’s survival to Yaakov so as not to overwhelm her elderly grandfather. Some midrashim say that she asked questions in rhyme form¹, while others describe her playing a harp and giving over the news in song². Either way, her method worked, and Yaakov was able to slowly process this life-altering news, and was not caused any mental or physical anguish. Because of Serach’s wisdom and thoughtfulness, Yaakov blessed her with eternal life. Our Sages tell us that Serach actually never died, but entered Gan Eden alive³.

Serach’s longevity proved to be very useful over the years. When Moshe arrived in Egypt to redeem the Jewish people from slavery, he was met with skepticism. The people were unimpressed by the miracles he performed, and rightfully so. The people were too fragile to run the risk of their hope being shattered by a false redeemer. Instead of flocking after Moshe, they turned to Serach. Endowed with the secret of “pakod pakaditi,” the identifying phrase of the true redeemer of Am Yisrael, Serach alone could determine Moshe’s validity. Indeed, Serach, too, was unmoved by descriptions of the miracles Moshe performed, but upon hearing the phrase “pakod pakaditi,” she declared him to be the legitimate redeemer, and thus began the process of Yetziat Mitzrayim⁴. 

Serach’s knowledge once again proved vital as the redemption reached its crescendo. One of Moshe’s missions was to retrieve the bones of Yosef, who implored his family not to leave his remains behind when they left Egypt. However, try as he might, Moshe could not find the grave. Once again, he turned to Serach, the only one who had been alive at the time of Yosef’s burial. Serach revealed that the Egyptians sank Yosef’s body into the Nile in a metal coffin, so that the waters would be blessed by its presence. Thanks to Serach’s information, Moshe was able to use the Shem Hashem to retrieve the coffin and ultimately fulfill the Shevatim’s promise to Yosef⁵. 

When Moshe arrived in Egypt to redeem the Jewish people from slavery, he was met with skepticism. The people were unimpressed by the miracles he performed, and rightfully so. The people were too fragile to run the risk of their hope being shattered by a false redeemer

One more instance of Serach’s counsel is mentioned in Tanach, this time in Navi⁶. In the days of David Hamelech, Sheva ben Bichri incited a rebellion and was pursued by Yoav ben Tzeruyah, David’s general. Yoav wanted to destroy the city in which Sheva was taking refuge, but was convinced against this by an unnamed wise woman. In the end, the rebellion was quelled, peace triumphed, and the city was spared thanks to this wise woman. The Midrash⁷ identifies this woman as none other than Serach bat Asher, once again the provider of wisdom and counsel in times of need. Serach is even mentioned as late as the third century, when the Midrash⁸ recounts her description of Kriyat Yam Suf to Rabbi Yochanan. 

Serach is mentioned twice in the chumash itself – once when Yaakov goes down to Egypt⁹, and again just before the Jewish People enter Eretz Yisrael¹⁰. Rashi¹¹ notes that the 250 year separation points to her unusually long lifespan. But perhaps something deeper can be gleaned from these references. Serach, in a way, seems to be a symbol for the Jewish tradition. Just as Serach appears throughout our history, we have never left our Mesora behind. In this light, it could not be coincidental that Serach’s name appears when Bnei Yisroel are migrating. As a people, we have travelled to every corner of the globe, but we have never gone without our Mesora, tradition. It moves with us, and carries us wherever we go.

Serach’s counsel in Mitzrayim is also indicative of this comparison. The first instance, when she confirms Moshe’s validity as the true redeemer, corresponds to the practical role of the Mesora. The Mesora can serve as a sort of “reliability guide” for us; for example, the only birds we consider kosher are ones that we have a Mesora for. When the people turned to Serach for confirmation, they relied on the wisdom she retained from previous generations. This is essentially the definition of a Mesora – the wisdom and values that we retain throughout history, no matter the location or circumstance. Serach again displays this as Bnei Yisrael leave Egypt. By revealing the location of Yosef’s coffin, she not only helped fulfill the promise of her ancestors, but actually took part in allowing the Jewish People to leave Mitzrayim entirely, as Moshe could not take them out without first fulfilling this promise. The Mesora does not only allow us to remain connected to the past, but also drives us forward into our future. 

The next appearance of Serach, in Shmuel II, highlights another role of the Mesora. This time, she appears in a time of calamity and strife. Her advice, however, saves the nation from catastrophic unnecessary damage. In times of need and confusion, we turn to our Mesora. Our values, beliefs, and hereditary faith serve as a directional guide, and give us what to cling to in moments of despair. Even her mention in the Midrash with Rabbi Yochanan tells of this parallel. Because she was witness to the event, she was able to describe the scene of Kriyat Yam Suf to Rabbi Yochanan and the gathered chachamim. The Mesora, like Serach in this scenario, is our teacher. By careful study and internalization of the ways of the past, we become aware of our direction for the future. 

It also cannot be a coincidence that the role of embodiment of the Mesora is given to one of the few female characters in the Chumash. Women generally have a greater proclivity for continuing the Mesora, while men are more gifted in matters of halacha. While teaching a child Torah is a father’s responsibility, the spirit of the child’s Judaism comes from their mother. It is this spirit, this faith that we cling to throughout our history. In this merit, just as Serach entered Gan Eden alive, we will merit to enter the Final Days of Redemption with our Mesora vibrant, alive, and strong.

¹ _{Midrash Hagadol, Bereishit 45:26}

² _{Sefer Hayashar}

³ _{Targum Yonatan Bereishit 46:17}

⁴ _{Shemot Rabbah 5:13}

⁵ _{Sotah 13a}

⁶ _{Shmuel II 20:16}

⁷ _{Yalkut Shimoni}

⁸ _{Pesikta d’Rav Kahana, Beshalach 11:13.}

^{9 _{Bereishit 46:17}}

¹⁰ _{Bamidbar 26:46}

¹¹ _Ibid.