The Torah portion of Miketz opens with Pharaoh's cryptic dreams, which Joseph interprets as foretelling seven years of plenty followed by seven years of famine. When the famine begins, Joseph's brothers are forced to travel to Egypt to purchase food. Recognizing them but concealing his own identity, Joseph demands they return with their youngest brother, Benjamin, who had stayed behind with their father, Jacob.

After much persuasion, Jacob agrees, and the brothers return to Egypt with Benjamin. Upon their arrival, they acquire the necessary provisions, but Joseph sets a trap: he has the money they paid for the food secretly placed back in their sacks, and his silver goblet hidden in Benjamin’s pack. As they begin their journey home, the brothers are intercepted and accused of theft.

In the confrontation, Joseph's steward declares:

“Is this [goblet] not the one my master drinks from? Why, he even divines with it! You have done evil by the way you have acted.”1

The word we translated as “divination” is נחש, which can refer to being sly or clever,2 and apparently in this case, through magic.

This raises fascinating questions: Did Joseph practice divination? What was the significance of this mysterious goblet? And why did he plant it in Benjamin’s pack?

1. He Used Some Kind of Magical Power

Earlier, when the verse describes how Joseph seated his brothers in age order, Rashi (Rabbi Shlomo Yitzchaki 1040 – 1105) comments, “He knocked his goblet and announced, ‘Reuben, Simeon, etc.’”3 While it is not clear if Rashi believed that Joseph actually used divination, he indicates that Joseph at least made a show of using some kind of magical power, (see below).

Regarding the specific episode under discussion, Rashi simply comments: “A tall cup, called ‘maderine’ in old French.”4

Others take the verse at face value and explain that this cup was actually used for divination.5

2. It Was Not Divination; the Goblet Was Simply a Ruse

Ralbag (Gersonides, Levi ben Gershon, 1288 – 1344) understands the word נחש to mean trickery rather than magic. In his understanding, Joseph would leave the goblet seemingly unattended to determine whether the people who came before him were honest.

When he confronts his brothers, he asks, “Did you not know that a man such as I is indeed cunning?”6 In other words, “Did you really think someone with my wealth and power, who has strangers regularly passing through his house, wouldn’t create some sort of test to identify any thieves and alert my household to keep watch around them?”7

This also seems to be how Onkelos renders the verse.8

2. He Consulted Diviners

According to Chizkuni (Rabbi Hezekiah ben Manoach 1250 - 1310), the goblet was indeed used for drinking, not divination. So what was the reference to magic? Simple! Joseph consulted with diviners to uncover acts of theft. In his understanding, when the verse states “he divines with it,” it is to be interpreted as “on his (Joseph’s) behalf.”9

3. He Pretended to Divine

Rashbam (Rabbi Shmuel ben Meir, 1085 – 1158) suggests that in order to convince his brothers that he was who he claimed to be—a high-ranking Egyptian—he had to play the part and make believe that he divined. It is possible this was the goblet he used for his pretence, Rashbam adds.10

This idea is further developed by Rabbi Abraham the son of Maimonides,11 who explains that even though the goblet had no particular value to Joseph, the steward assumed that the brothers thought it was of great value to him—due to its divining power—and surely they’d expect him to pursue them to retrieve it.12

Bechor Shor (Rabbi Joseph ben Isaac Bechor Shor, 12th century) explains that the steward was expressing surprise that the brothers would even attempt to steal the goblet, since they believed Joseph was indeed able to perceive things through divination.13

4. It Was Used as a Tool

Rabbi Samuel ben Hofni (10th century gaon) offers two unique interpretations:

1. The goblet was used for mixing and measuring.

2. Alternatively, it was some kind of water clock used to determine time. Water would flow into the cup at a steady rate and each time the water reached a marker in the cup, it indicated that a specific amount of time had passed.14

5. Its Loss Was a Bad Omen

Radak (Rabbi David Kimchi 1160–1235) interprets this phrase to mean that the loss of such a valuable item—the silver goblet from which he drank—was an ominous sign for Joseph.15

6. It was a Tool for Spiritual Refinement

Rabbi Dovber Schneuri, the second Chabad Rebbe, connects the phrase “he even divines with it” (נחש ינחש) to the Hebrew word for snake (נחש), symbolizing slyness. Egypt, a land of magicians and concealment, is epitomized by Pharaoh, who Ezekiel envisioned as “a great serpent.”16 Through his “goblet,” a metaphor for his spiritual power, Joseph neutralized Egypt's ability to obscure G‑dliness. By “out-snaking the snake,” Joseph overcame the concealment of divinity in Egypt, asserting the truth of G‑d and preparing the way for the ultimate Redemption.17

7. It Represents a Yearning for G‑d

Rabbi Schneur Zalman of Liadi, the first Chabad Rebbe, views Joseph’s silver goblet as a symbol of subconscious love and yearning for G‑d. The Hebrew word for “silver” (כסף) can also mean “yearning” (כיסופים), alluding to a deep desire and love for G‑d. The goblet, associated with wine, represents a love filled with joy.18 By hiding his silver goblet in Benjamin’s pack, Joseph imbued his own level of love for G‑d into his younger brother.19