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18 [1] O (OR) CHARUM O (OR) SARU’A.’ “[*Charum*] is anyone whose nose is sunk between his two eyes, so that he is able to paint both his eyes [for cosmetic purposes] with one stroke.” This is Rashi’s language. And in the Torath Kohanim and in the Gemara of Tractate Bechoroth we have been taught: “*Charum* is one whose nose is sunk. [How do I know about] one whose nose is obstructed? or one whose nose is turned up? or whose nose overhangs his lips? From the expression *o charum*, [the word *‘o’* (or) includes these blemishes]. Aba Yosei says: The word *charum* means only one who can paint both his eyes with one stroke. But the Rabbis said to him: ‘You have overstated it. Even though he cannot paint both his eyes with one stroke’” [because his nose is not so deeply sunken, he may nonetheless come within the term *charum*].
The term *charum* is of the expressions: *None ‘cheirem’* (*doomed*) *who shall be ‘yachoram’* (*doomed of man*); *‘v’hacharamti’*(*and I shall utterly destroy*) *their cities*, the meaning thereof being destruction. Now [a man with a sunken nose] is called *charum* because the nose determines the beauty of the face, just as the Rabbis have said: “Evidence [as to the identity of a corpse] may not be given unless [from proof afforded by recognition] of the face together with the nose,” and if someone’s nose is unlike that of the appearance of normal people, the shape [of his face] is deemed “destroyed.”
Now Scripture mentioned first [in Verse 18 before us] blemishes of missing limbs: *a blind man, or a lame*, and afterwards [it
mentioned blemishes which are a result of] the smallness of the limbs, such as the *charum* [whose nose is sunk into his face, and consequently is shorter than the normal nose], or a result of the largeness of the limbs, such as the *saru’a* [meaning “anything too long,” as where one eye is larger than the other, or one leg longer]. Then in the following verse [19] it cites blemishes because of the breaking of bones even though he has all his limbs with him, nonetheless, if the bone is broken, he is disqualified [from ministering the Service]. Then [in Verse 20] He disqualified [a priest from performing the Service] even on account of a hideous appearance, such as one whose eyebrows overhang his eyes, or who has kernel-like growths in his eyes [like a membrane or a speck], and then it mentioned blemishes on the flesh of the body [such as scabs or scurvy], because he [the priest] must be clean and smooth [in flesh]. And afterwards He added [*o m’roach ashech*, which means] one who has wind [and as a result of which] his testicles are swollen, even though it is a sickness common amongst older people, and is not a blemish in the bone or flesh. Now our Rabbis have explained many other blemishes which are deduced from these, for those mentioned in the Torah are merely the primary [categories of those] blemishes [deduced by the Rabbis].
Version: Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976
Source: https://www.nli.org.il/he/books/NNL_ALEPH002108945/NLI
License: CC-BY