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The Aleppo, Leningrad, and Damascus Codices all have it Rafeh. Even the original Bomberg Mikraot Gedolot has it Rafeh! Minchat Shai ad loc. comments that it should be Rafeh. I did find that the Codex Bodmer 21 does have it with a Dagesh but given the evidence this should clearly be disregarded. I note all the above sources (even Bodmer) have a Tarcha (a ...


The various spellings are trying to get at a vowel-less pronunciation of the final syllable: the syllabic n (for example, some English dialects pronounce "button" as "but'n", with a syllabic n at the end). From Uriel Weinreich's dictionary, in the section on non-YIVO-standard orthography: a superfluous ע is sometimes written before final ל or ן to mark ...


The gemara in sotah 10b says it is because he was מקדש שם שמים בסתר by not falling for אשת פוטיפר. The context can be understood as referring to יוסף's time in Egypt and hence this is an appropriate place to make that reference.


Ibn Ezra says it's a more glorious version of Joseph's name, used here because "Joseph" refers to the Jewish people.


In respect to Nochum/Nachum, Yerachmiel/Yerachm'el, Yerucham/Yerocham, and Tuviah/Toviah, my personal experience has been that people are lazy and would rather botch up the name with a vowel that's easier to pronounce than to say it properly. Try it for yourself: it's much easier to say a /uh/ sound than /ō/ or /ah/ - it requires less effort since you don't ...

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