By Judith Z. Abrams
In Judaism and Disability, the archaic portrayals of mentally ailing, mentally retarded, bodily affected, deaf, blind, and different disabled humans mirror the pointy distinction they awarded in comparison to the unchanging Judaic excellent of the “perfect priest.” All of those assets describe this perfection as embodied in somebody who's male, loose, unblemished, with da’at (cognition that may be communicated), ideally discovered, and a clergyman. The failure to have da’at stigmatized disabled participants, who have been additionally compromised through the remedy they got from nondisabled humans, who have been directing and constraining.
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Additional info for Judaism and disability: portrayals in ancient texts from the Tanach through the Bavli
The second metaphor, that of the ruler appears to be later.... [Then] the major gods became national gods, identified with narrow national political aspirations. (Jacobsen 1976, 20-21) Idolatry was a developing, changing entity. Idolaters related to the gods in ways that changed as their societies developed. So, if idolaters were aware that the gods they worshiped were not contained in statues, nor even in the heavenly bodies with which the gods were associated, how did they see their deities in relationship to these physical symbols?
The Mishnah explicitly recognizes the link between the sacrificial animals and the priests, and the role blemishes play in their disqualification from the cult. The Mishnah, here, seems to hew to the Torah's line about priests: almost any blemish disqualifies him from participating in the cult. )7 It may seem surprising that the Mishnah was able to extrapolate the expanded list of blemishes from the relatively compact Torah text, but the tannaitic midrash on Leviticus, Sifra, shows how this may have occurred: I have nothing [here in Leviticus 21:16-24] but these [blemishes] alone.
Mishaps and misfortunes in the earthly Jerusalem, and its worship, could delay the process of heavenly worship and function: Rav Nahman said to Rabbi Yitshak: What [is the meaning of what] is written [in Scripture], "The Holy One is in your midst and I will not come into the city" (Hosea 11:9). [Surely it cannot be that] because the Holy One is in the midst of you I shall not come into the city! " Is there then a Jerusalem above? Yes, for it is written, "Jerusalem, you are built as a city that is compact together" (Psalm 122:3).
Judaism and disability: portrayals in ancient texts from the Tanach through the Bavli by Judith Z. Abrams