Leviticus 21:18

for no man who hath a blemish in him shall offer. A man who is blind or lame, or stricken in his nostrils, or mutilated in his thigh,

sunken-nosed the opposite of “stretched”; from ḥ-r-m, meaning “extinguish”.

stretch-legged from “to stretch himself” [Isaiah 28:20].

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 3:7. 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]. is one whose nose is so far sunk that he is able to paint both his eyes with one stroke. But, as pointed out by Ramban, this is only the opinion of a single Sage, Aba Yosei, while all the other Sages differ with him, as explained in the text. Mizrachi too, writes that he does not know what prompted Rashi to follow the opinion of a single Sage. See also Gur Aryeh.
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.”
‘O gibein o dak o t’valul b’eino.’ The expression ‘o gibein’ is connected with the word ‘b’eino’ (in his eye), meaning that he is either a gibein in his eye, or has a dak (membrane) or a t’valul (a speck) in his eye, gibein meaning that the hair of his eyebrows are so long that they lie over his eyes, of the expressions: ‘gav’ (the side of) the altar; upon ‘gabi’ (my back) plowed the plowers.
Now Scripture mentioned first [in Verse 18 before us] blemishes of missing limbs: a blind man, or a …