וְהָיָ֗ה כָּל־הַנּוֹתָר֙ בְּבֵ֣יתְךָ֔ יָבוֹא֙ לְהִשְׁתַּחֲוֺ֣ת ל֔וֹ לַאֲג֥וֹרַת כֶּ֖סֶף וְכִכַּר־לָ֑חֶם וְאָמַ֗ר סְפָחֵ֥נִי נָ֛א אֶל־אַחַ֥ת הַכְּהֻנּ֖וֹת לֶאֱכֹ֥ל פַּת־לָֽחֶם׃ (ס)
Der übrig bleibt in deinem Hause, wird kommen, sich vor ihm zu bücken um ein Geldalmosen und ein Stück Brot und wird sprechen: Füge mich doch hinzu bei einem der Priesterämter, dass ich ein Stück Brot esse.
Ibn Ezra
ונספחו And shall be joined. Comp. ספחני join me (1 Sam. 2:36)
Rashi
and join And they shall be added on. Comp. (I Sam. 2:36) “Take me now into... (סָפְחֵנִי)” and also (ibid. 27:19) “From cleaving to the Lord’s heritage (מֵהִסְתַּפֵּחַ).”
Rabbeinu Bahya
אדם כי יהיה בעור בשרו שאת או ספחת או בהרת, “if a person will have on the skin of his flesh a s’eis, a sapachat or baheret, etc.” We have learned in Negaim 1,1 that there are four different-looking separate categories of skin-afflictions called נגע צרעת, the respective colour being called שאת and its derivatives, בהרת and its derivatives; these derivatives are known as בהרת עזה כשלג, the strongest symptom, white like snow; a slightly lesser degree of בהרת than the snow-like colour characterizing the original בהרת, is like the colour of the whitewash used when one paints the outside of a house, a still less pronounced white comparable to white wool, known as בהרת כצמר, and a still paler kind of skin discoloration known as בהרת כקרום ביצה, “like the shell of an egg.” The word ספחת describes a skin disorder which is a cross between שאת and בהרת related to the expression ספחני נא אל אחת הכהנות, “please assign to me one (share) of the priestly duties, etc.,” or Samuel I 26,19 מהסתפח בנחלת ה’, “so that I cannot have a share in the Lord’s possession.” The word denotes a combination of at least two components.
The various appearances of the skin disorders are not considered the dreaded צרעת; they are symptoms which often are the forerunners of צרעת. This is why the Torah decrees isolation for people displaying these symptoms at once so that in the event the צרעת does develop no one associated with them could have been contaminated by them. This is the reason why physicians have described בהרת as something inducing fear of צרעת in people (Nachmanides). When the Torah speaks here of נגע צרעת, the meaning is that these symptoms are the ones preceding צרעת but not necessarily. These symptoms by themselves do not yet constitute the affliction known as צרעת. If, after a period of isolation, additional symptoms develop, such as described in the Torah in the verses following, the result will be the disease called צרעת. This is why the Torah describes the result of such a development as צרעת היא (verses 8), as opposed to נגע צרעת הוא in verse 3. Whenever the latter expression is used the skin disorder described is not yet a true צרעת.
The idea is that the symptoms are already those of an affliction, נגע, and the words וראהו הכהן וטמא אותו, “the priest is to inspect it and to declare such a person as ritually impure,” mean that this declaration takes effect immediately as it is presumed certain that such symptoms will develop into “the real thing,” i.e. צרעת. The words נגע הוא “it is an affliction,” mean that it is large enough to convince the priest that it will develop and spread to larger areas of the skin-surface. Thus far Nachmanides on the subject. The symptoms described by the Torah as פשיון “enlargement of the afflicted area,” שער לבן, “white hair growing inside the afflicted area,” מחיה, “an appearance like raw flesh, not covered by skin,” עומק העור an illusion that the skin is “deeper,” recessed in the afflicted areas, all these are symptoms which indicate the presence of ritual impurity and are the criteria according to which the inspecting priest has to make his decision. Generally, such symptoms mean that the person so afflicted is ritually impure and has to leave the camp.
The various appearances of the skin disorders are not considered the dreaded צרעת; they are symptoms which often are the forerunners of צרעת. This is why the Torah decrees isolation for people displaying these symptoms at once so that in the event the צרעת does develop no one associated with them could have been contaminated by them. This is the reason why physicians have described בהרת as something inducing fear of צרעת in people (Nachmanides). When the Torah speaks here of נגע צרעת, the meaning is that these symptoms are the ones preceding צרעת but not necessarily. These symptoms by themselves do not yet constitute the affliction known as צרעת. If, after a period of isolation, additional symptoms develop, such as described in the Torah in the verses following, the result will be the disease called צרעת. This is why the Torah describes the result of such a development as צרעת היא (verses 8), as opposed to נגע צרעת הוא in verse 3. Whenever the latter expression is used the skin disorder described is not yet a true צרעת.
The idea is that the symptoms are already those of an affliction, נגע, and the words וראהו הכהן וטמא אותו, “the priest is to inspect it and to declare such a person as ritually impure,” mean that this declaration takes effect immediately as it is presumed certain that such symptoms will develop into “the real thing,” i.e. צרעת. The words נגע הוא “it is an affliction,” mean that it is large enough to convince the priest that it will develop and spread to larger areas of the skin-surface. Thus far Nachmanides on the subject. The symptoms described by the Torah as פשיון “enlargement of the afflicted area,” שער לבן, “white hair growing inside the afflicted area,” מחיה, “an appearance like raw flesh, not covered by skin,” עומק העור an illusion that the skin is “deeper,” recessed in the afflicted areas, all these are symptoms which indicate the presence of ritual impurity and are the criteria according to which the inspecting priest has to make his decision. Generally, such symptoms mean that the person so afflicted is ritually impure and has to leave the camp.