דתניא א"ר יוסי כל ימי הייתי מצטער על מקרא זה (דברים כח:כט) והיית ממשש בצהרים כאשר ימשש העור באפלה וכי מה אכפת ליה לעור בין אפילה לאורה עד שבא מעשה לידי פעם אחת הייתי מהלך באישון לילה ואפלה וראיתי סומא שהיה מהלך בדרך ואבוקה בידו אמרתי לו בני אבוקה זו למה לך אמר לי כל זמן שאבוקה בידי בני אדם רואין אותי ומצילין אותי מן הפחתין ומן הקוצין ומן הברקנין:

[A]s it is taught in a baraita that Rabbi Yosei said: All of my life I was troubled by this verse, which I did not understand: “And you shall grope at noon as the blind man gropes in the darkness” (Deuteronomy 28:29). I was perplexed: What does it matter to a blind person whether it is dark or light? Until the following incident occurred to me. I was once walking in the absolute darkness of the night, and I saw a blind man who was walking on his way with a torch in his hands. I said to him: My son, why do you need this torch if you are blind? He said to me: As long as I have a torch in my hand, people see me and save me from the pits and the thorns and the thistles.

רבי פרידא הוה ליה ההוא תלמידא דהוה תני ליה ארבע מאה זימני וגמר יומא חד בעיוה למלתא דמצוה תנא ליה ולא גמר א"ל האידנא מאי שנא א"ל מדההיא שעתא דא"ל למר איכא מילתא דמצוה אסחאי לדעתאי וכל שעתא אמינא השתא קאי מר השתא קאי מר א"ל הב דעתיך ואתני ליך הדר תנא ליה ד' מאה זימני.

Rabbi Perida had a certain student whom he would have to teach four hundred times, and only then would he learn the material, as he was incapable of understanding it otherwise. One day they requested Rabbi Perida’s presence for a mitzva matter after the lesson. Rabbi Perida taught his student four hundred times as usual, but this time the student did not successfully learn the material. Rabbi Perida said to him: What is different now that you are unable to grasp the lesson? He said to him: From the time that they said to the Master that there is a mitzva matter for which he is needed, my mind was distracted from the lesson and every moment I said: Now the Master will get up, now the Master will get up to go and perform the mitzva and he will not complete the lesson. Rabbi Perida said to him: Pay attention this time and I will teach you, and know that I will not leave until you have fully mastered the lesson. He taught him again an additional four hundred times.

מתני׳ כהן שיש בידיו מומין לא ישא את כפיו ר' יהודה אומר אף מי שהיו ידיו צבועות סטיס לא ישא את כפיו מפני שהעם מסתכלין בו: גמ׳ ...והא ההוא דהוה בשיבבותיה דרב הונא והוה פריס ידיה ההוא דש בעירו הוה תניא נמי הכי זבלגן לא ישא את כפיו ואם היה דש בעירו מותר א"ר יוחנן סומא באחת מעיניו לא ישא את כפיו והא ההוא דהוה בשיבבותיה דרבי יוחנן דהוה פריס ידיה ההוא דש בעירו הוה תניא נמי הכי סומא באחת מעיניו לא ישא את כפיו ואם היה דש בעירו מותר: ר"י אומר מי שהיו ידיו צבועות לא ישא את כפיו: תנא אם רוב אנשי העיר מלאכתן בכך מותר:

MISHNA: A priest who has blemishes on his hands may not lift his hands to recite the Priestly Benediction. Rabbi Yehuda says: Even one whose hands were colored with satis, a blue dye, may not lift his hands to recite the Priestly Benediction because the congregation is looking at him. GEMARA: ...The Gemara asks: Wasn’t there a certain priest with this condition in the neighborhood of Rav Huna, and he would spread his hands and recite the Priestly Benediction? The Gemara answers: That priest was a familiar figure in his town. Since the other residents were accustomed to seeing him, he would not draw their attention during the Priestly Benediction. This is also taught in a baraita: One whose eyes run should not lift his hands to recite the Priestly Benediction, but if he is a familiar figure in his town, he is permitted to do so. Rabbi Yoḥanan said: One who is blind in one eye may not lift his hands to recite the Priestly Benediction because people will gaze at him. The Gemara asks: Wasn’t there a certain priest who was blind in one eye in the neighborhood of Rabbi Yoḥanan, and he would lift his hands and recite the Priestly Benediction? The Gemara answers: That priest was a familiar figure in his town, and therefore he would not attract attention during the Priestly Benediction. This is also taught in a baraita: One who is blind in one eye may not lift his hands and recite the Priestly Benediction, but if he is a familiar figure in his town, he is permitted to do so. We learned in the mishna that Rabbi Yehuda said: One whose hands are colored should not lift his hands to recite the Priestly Benediction. It was taught in a baraita: If most of the townspeople are engaged in this occupation, dyeing, he is permitted to recite the Priestly Benediction.

"The primary problem lies in social attitudes, architectural barriers, and cultural conceptions of normalcy that value certain modes of being over others. In other words, the problem is ableism—a complex set of power relations and structural arrangements that privilege certain bodies or minds as normal while designating others as abnormal and that afford the “able” the right to exercise power and influence over those considered disabled."

- Rabbi Dr. Julia Watts-Belser, "God on Wheels: Disability and Jewish Feminist Theology" (Tikkun Magazine)

[T]he way that I have grown up understanding access, [it is] done as a form of charity, most often, or a form of guilt, or as sometimes even as this kind of reluctant obligation type of feeling to it. Or I’ve known it as assimilation, or as a way for people to get more privileges, to not necessarily build a just world but so that a few privileged disabled people can get a few more privilege crumbs to subsist on. And I think that with Disability Justice, we’re really saying, no actually, we want a different way and we don’t want access just for the sake of access – we don’t want disabled people only to have access to the same crappy system that everybody else has, we want to actually think about how we move towards what a just world would look like for us all, and what liberation really looks like.

- Mia Mingus (Disability Justice Activist)