כָּל־אִ֞ישׁ אֲשֶׁר־בּ֣וֹ מ֗וּם מִזֶּ֙רַע֙ אַהֲרֹ֣ן הַכֹּהֵ֔ן לֹ֣א יִגַּ֔שׁ לְהַקְרִ֖יב אֶת־אִשֵּׁ֣י יְהוָ֑ה מ֣וּם בּ֔וֹ אֵ֚ת לֶ֣חֶם אֱלֹהָ֔יו לֹ֥א יִגַּ֖שׁ לְהַקְרִֽיב׃
Sinumang lalaki sa lahi ni Aaron na saserdote na may kapansanan ay hindi lalapit upang ihandog ang mga handog na pinaraan sa apoy para sa Walang-Hanggan; habang may kapansanan siya, hindi siya lalapit upang ihandog ang tinapay ng kanyang Diyos.
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).
Ibn Ezra
After giving specifics, Scripture now states the general rule of any one with a physical defect . The phrase he has a defect is rhetorical, like “he cursed his father or his mother” [20:9].
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
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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
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לחם אלהיו THE BREAD OF HIS LORD — any food is called לחם (cf. Rashi on v. 17).