Joseph's Tomb (Hebrew: קבר יוסף, Qever Yosef; Arabic: قبر يوسف, Qabr Yūsuf) is a funerary monument located in Balata village at the eastern entrance to the valley that separates Mounts Gerizim and Ebal, 300 m (980 ft) northwest of Jacob's Well, on the outskirts of the West Bank city of Nablus. It has been venerated throughout the ages by Samaritans, for whom it is the second holiest site; by Jews; by Christians; and by Muslims, some of whom view it as the location of a local sheikh, Yusef al-Dwaik or Dawiqat, who died in the 18th century.

The site is near Tell Balata, the site of Shakmu in the Late Bronze Age and later biblical Shechem. One biblical tradition identifies the general area of Shechem as the resting-place of the biblical patriarch Joseph and his two sons Ephraim and Manasseh. Multiple locations over the years have been viewed as the legendary burial place of Joseph. Post-biblical records regarding the location of Joseph's Tomb somewhere around this area date from the beginning of the 4th century CE. The present structure, a small rectangular room with a cenotaph, is the result of an 1868 rebuilding action, and does not contain any architectural elements older than that. While some scholars, such as Kenneth Kitchen and James K. Hoffmeier, affirm the essential historicity of the biblical account of Joseph, others, such as Donald B. Redford, argue that the story itself has "no basis in fact".

There is no archaeological evidence establishing the tomb as Joseph's, and modern scholarship has yet to determine whether or not the present cenotaph is to be identified with the ancient biblical gravesite. The lack of Jewish or Christian sources prior to the 5th century that mention the tomb indicates that prior to the 4th century it was a Samaritan site. Samaritan sources tell of struggles between Samaritans and Christians who wished to remove Joseph's bones.

At key points in its long history, a site thought to be Joseph's Tomb in this area witnessed intense sectarian conflict. Samaritans and Christians disputing access and title to the site in the early Byzantine period often engaged in violent clashes. After Israel captured the West Bank in 1967, Palestinians were prohibited from worship at the shrine and it was gradually turned into a Jewish prayer room. Interreligious friction and conflict from competing Jewish and Muslim claims over the tomb became frequent. Though it fell under the jurisdiction of the Palestinian National Authority (PNA) following the signing of the Oslo Accords, it remained under IDF guard with Muslims prohibited from praying there. At the beginning of the Al-Aqsa Intifada in 2000, just after being handed over to the PNA, it was looted and razed by rioting Palestinians. Following the reoccupation of Nablus during Israel's Operation Defensive Shield in 2002, Jewish groups returned there intermittently. Between 2009 and 2010 the structure was refurbished, with a new cupola installed, and visits by Jewish worshippers resumed. Palestinian Authority police killed an Israeli worshipper at the tomb in 2011. The tomb was vandalized by Palestinian rioters in 2015 and again in 2022.

The Torah provides four details regarding the traditions surrounding Joseph's remains. The account in Genesis relates that, before his death, he had his brothers swear they would carry his bones out of Egypt to Canaan. He is then said to have been embalmed and placed in a coffin in Egypt. In Exodus, we are told that Moses fulfilled the pledge by taking Joseph's bones with him when he left Egypt. In Joshua, Joseph's bones are said to have been brought from Egypt by the Children of Israel and interred in Shechem.

The bones of Joseph, which the Children of Israel brought up out of Egypt, were buried in Shechem in a parcel of land Jacob bought from the sons of Hamor, father of Shechem, for a hundred pieces of silver (qeśîṭâ). Joshua 24:32.

The Bible does not identify a specific site in Shechem where his bones were laid to rest. The Genesis Rabba, a Jewish text written c. 400–450 CE, states that a burial site in Shechem is one of three for which the nations of the world cannot ridicule Israel and say "you have stolen them," it having been purchased by Jacob. The rabbis also suggest that Joseph instructed his brothers to bury him in Shechem since it was from there he was taken and sold into slavery. Other Jewish sources have him buried either in Safed, or, according to an aggadic tradition, have him interred at Hebron according to his own wishes. The ambiguity is reflected in Islamic tradition which points to Nablus as being the authentic site, though some early Islamic geographers identified the Cave of the Patriarchs in Hebron as housing his tomb. The Qur'an itself does not mention details of Joseph's burial. Ali of Herat (1119), Yaqut (1229) and Ibn Battuta (1369) all conserve both the Nablus and Hebron traditions. Later Muslim chroniclers also mention a third site purporting to be the authentic tomb, near Beit Ijza. The Hebron tradition is also reflected in some medieval Christian sources, such as the account by Srewulf (CE 1102) who says that "the bones of Joseph were buried more humbly than the rest, as it were at the extremity of the castle".

Though the traditional biblical date for the narrative of Joseph's life and death places him in Egypt in the middle of the Twelfth Dynasty, roughly contemporaneous to the Hyksos invasion of Egypt, contemporary scholarship no longer accepts such a remote dating. The figure of Joseph itself is often taken to be a "personification of a tribe", rather than an historic person.