The woman who propositions Joseph, is refused, and has him jailed on a false charge (Genesis 39:7-20). The Hebrew never names her — she is 'his master's wife' throughout, which is part of the chapter's design: she has all the power and no identity, while the slave has a name. Later tradition supplied one anyway, calling her ZULEIKHA; the name is medieval, comes to prominence in Persian and Islamic retellings (where the story is elaborated at length in Sura 12 of the Qur'an and in Jami's poem Yusuf and Zulaikha), and has no basis in Genesis. Her accusation is a small masterpiece of construction: she gathers the household staff BEFORE her husband, opens with the ethnic word ('a HEBREW man… to laugh at US'), and by the time she reaches Potiphar it has become 'the Hebrew slave whom YOU brought to us' — the blame quietly relocated onto the man she is complaining to. Note too the one preposition she edits: the narrator says Joseph left the garment IN HER HAND, because she was gripping it; in her two retellings it becomes 'beside me,' and her hand vanishes from the story. ⚠️ A closely similar tale survives in Egyptian — the Tale of Two Brothers (Papyrus d'Orbiney, c. 1200 BC) — and in Greek myth as Phaedra and Hippolytus; whether that means borrowing, a shared stock of story-shapes, or simply a recurring fact of life for powerless men in powerful houses is argued and not settled.