מַתְנִי׳ הַקִּיטֵּעַ יוֹצֵא בְּקַב שֶׁלּוֹ — דִּבְרֵי רַבִּי מֵאִיר, וְרַבִּי יוֹסֵי אוֹסֵר. וְאִם יֵשׁ לוֹ בֵּית קִיבּוּל כְּתִיתִין — טָמֵא. סָמוֹכוֹת שֶׁלּוֹ טְמֵאִין מִדְרָס, וְיוֹצְאִין בָּהֶן בְּשַׁבָּת, וְנִכְנָסִין בָּהֶן בָּעֲזָרָה. כִּסֵּא וְסָמוֹכוֹת שֶׁלּוֹ טְמֵאִין מִדְרָס, וְאֵין יוֹצְאִין בָּהֶן בְּשַׁבָּת, וְאֵין נִכְנָסִין בָּהֶן בַּעֲזָרָה. לוּקַטְמִין טְהוֹרִין, וְאֵין יוֹצְאִין בָּהֶן.
MISHNA: One with an amputated leg may go out on Shabbat with his wooden leg, as it has the legal status of a shoe; this is the statement of Rabbi Meir. And Rabbi Yosei prohibits going out into the public domain with the wooden leg, since he does not consider it to have the legal status of a shoe. And if the wooden leg has a receptacle for pads, a concave space at the top of the leg into which pads are placed to cushion the amputated leg, it assumes the status of a wooden vessel and can become ritually impure. And his supports, which are shoes that one who had both of his feet amputated places on his knees in order to walk on his knees, if a zav wears them, they are subject to ritual impurity imparted by treading. A zav is a primary source of ritual impurity. If he touches a vessel it assumes first-degree ritual impurity status. However, vessels on which he treads, sits, lies, or leans become primary sources of ritual impurity, provided they are designated for that purpose. These supports are vessels designated for treading. And one may go out with them into the public domain on Shabbat since they have the legal status of shoes. And one may enter the Temple courtyard with them. Although, generally, wearing shoes in the Temple courtyard is prohibited, in this regard, the supports do not have the legal status of shoes. However, if one who is crippled to the extent that he cannot walk at all sits on a chair that is attached to him, places supports on his hands, and propels himself along with his hands, his chair and supports are subject to ritual impurity imparted by treading. And one may not go out with them on Shabbat, and one may not enter the Temple courtyard with them. Loketamin, which will be explained in the Gemara, are ritually pure in the sense that they cannot become ritually impure because they are not vessels, and one may not go out with them on Shabbat.
https://adata.org/factsheet/ADANN-writing
Words are powerful.
The words you use and the way you portray individuals with disabilities matters. This factsheet provides guidelines for portraying individuals with disabilities in a respectful and balanced way by using language that is accurate, neutral and objective.
- Ask to find out if an individual is willing to disclose their disability. Do not assume that people with disabilities are willing to disclose their disability. While some people prefer to be public about their disability, such as including information about their disability in a media article, others choose to not be publically identified as a person with a disability.
- Emphasize abilities, not limitations. Choosing language that emphasizes what people can do instead of what they can’t do is empowering.
- In general, refer to the person first and the disability second. People with disabilities are, first and foremost, people. Labeling a person equates the person with a condition and can be disrespectful and dehumanizing. A person isn’t a disability, condition or diagnosis; a person has a disability, condition or diagnosis. This is called Person-First Language.
- However, always ask to find out an individual’s language preferences.
- People with disabilities have different preferences when referring to their disability. Some people see their disability as an essential part of who they are and prefer to be identified with their disability first – this is called Identity-First Language. Others prefer Person-First Language.