כָּל־אִ֞ישׁ אֲשֶׁר־בּ֣וֹ מ֗וּם מִזֶּ֙רַע֙ אַהֲרֹ֣ן הַכֹּהֵ֔ן לֹ֣א יִגַּ֔שׁ לְהַקְרִ֖יב אֶת־אִשֵּׁ֣י יְהוָ֑ה מ֣וּם בּ֔וֹ אֵ֚ת לֶ֣חֶם אֱלֹהָ֔יו לֹ֥א יִגַּ֖שׁ לְהַקְרִֽיב׃
제사장 아론의 자손 중에 흠이 있는 자는 나아와 여호와의 화제를 드리지 못할지니 그는 흠이 있은즉 나아와 하나님의 식물을 드리지 못하느니라
Rashi
כל איש אשר בו מום NO MAN THAT HATH A BLEMISH… [SHALL COME NEAR] — This is intended to include in the prohibition (besides the blemishes expressly mentioned in vv. 18—20) also other bodily blemishes (Sifra, Emor, Chapter 3 1).
Or HaChaim
כל איש…מזרע אהרון, "Any man of the descendants of Aaron..who has a blemish,etc." The reason the warning has been repeated is to alert the Israelites that they must not allow a priest who suffers from such a blemish to perform sacrificial service. The Torah phrased this warning in indirect speech to make clear it was not addressed to the priest directly.
Siftei Chakhamim
To include other blemishes. Because if not so, why does it repeat “Any man who has a blemish” a second time? It is already written above (verse 17), “Anyone of your offspring, through [all] their generations who will have a blemish, etc.”
Rav Hirsch
프리미엄 회원 전용Ibn Ezra
프리미엄 회원 전용Rashi
מום בו HE HATH A BLEMISH — These apparently redundant words imply: so long as he has the bodily blemish he is unfit for priestly service; (the translation is: מום בו while the blemish is in him, 'לא יגש וכו he shall not approach to offer); consequently, if his blemish disappears, he becomes again fit for it (Sifra, Emor, Chapter 3 6).
Siftei Chakhamim
프리미엄 회원 전용Rashi
לחם אלהיו THE BREAD OF HIS LORD — any food is called לחם (cf. Rashi on v. 17).