(14) You shall not insult the deaf, or place a stumbling block before the blind. You shall fear your God: I am the LORD.
Overview
Most interpretations of Leviticus 19:14 tend toward giving the mitzvah a figurative meaning. “Blind” becomes metaphor. This Sefaria source sheet contains examples; so does this My Jewish Learning article. These interpretations deny the meaning of the mitzvah as relating to accessibility and inclusion for disabled people. The denials come either tacitly (by failing to mention disabled people at all), or overtly (by assigning it a figurative meaning and saying it does not refer to actual disabled people). But the mitzvah of the stumbling block passage does obligate one toward accessibility and inclusion, even if there are additional meanings to be had. I will provide examples of figurative meaning interpretations. I will also give examples on interpreting it as being about accessibility and inclusion alongside its other meanings.
Babylonian Talmud Interpretations
These examples interpret it as broadly forbidding Jews to cause others to commit transgressions. So did many of the other Talmudic examples I located but have not included.
The Gemara asks: What is the story mentioned by Rabbi Shmuel bar Naḥmani involving the maidservant in the house of Rabbi Yehuda HaNasi? It was related that the maidservant in Rabbi Yehuda HaNasi’s house saw a certain man who was striking his adult son. She said: Let that man be excommunicated, due to the fact that he has transgressed the injunction: “You shall not place a stumbling block before the blind” (Leviticus 19:14), as it is taught in a baraita that the verse states: “You shall not place a stumbling block before the blind,” and the verse speaks here of one who strikes his adult son, as the son is likely to become angry and strike his father back, thereby transgressing the severe prohibition against hitting one’s parent.
The Gemara rejects this: This is not difficult. That case, where he is presumed a robber, is a case where he herds his own animals, and this case, where he is not presumed a robber, is a case where he herds animals that belong to others. As if you do not say so, if even one who herds the animals of others is presumably a robber, how do we give our animals to a shepherd? Isn’t it written: “Do not put a stumbling block before the blind” (Leviticus 19:14)? It is prohibited to cause others to commit a transgression. Rather, there is a presumption that a person sins only for his own benefit, and one would not commit robbery for the benefit of animals that are not his.
From where is it derived that a person may not extend a cup of wine to a nazirite, who is prohibited from drinking wine, and that he may not extend a limb severed from a living animal to descendants of Noah? The verse states: “And you shall not put a stumbling block before the blind” (Leviticus 19:14). But here, in both cases, if one does not give it to him, he can take it himself, and yet the one who provides it to him transgresses due to the prohibition: “You shall not put a stumbling block before the blind.”
Commentary Interpretations
Rashi provides a figurative interpretation, regarding the mitzvah as about providing improper advice. Ibn Ezra provides a more literal interpretation about not mistreating Deaf and Blind people.
(2) ולפני עור לא תתן מכשל THOU SHALT NOT PUT A STUMBLING BLOCK BEFORE THE BLIND — This implies: "Give not a person who is "blind" in a matter an advice which is improper for him. Do not say to him: "Sell your field and buy from the proceeds of the sale an ass", the fact being that you are endeavouring to circumvent him and to take it (the field) from him (Sifra, Kedoshim, Section 2 14).
(1) Do not curse [even] the deaf , although you may have the power to do so with impunity. Similarly, do not place a stumbling block before the blind. Revere your God Who can punish you, although your victims cannot, and can strike you deaf or blind.
Disability, Accessibility, and Inclusion Interpretations
"Hineinu: An Inclusion Resource Guide For Congregations," Rabbinical Assembly. The Religious Action Center of Reform Judaism also has the same guide, as it was a collaboration between movements and Hineinu.
"Foreword
When those barriers are eliminated, many Jews with disabilities find warmth, welcome and a sense of belonging to their Jewish community. As Torah teaches us, “You shall not insult the deaf, or place a stumbling block before the blind (Leviticus 19:14).”
Jewish Texts on Inclusion
Jewish tradition teaches us of our obligation to ensure equal access for all people and to help facilitate the full participation of individuals with disabilities in religious and public life. We are taught “Do not separate yourself from the community” (Pirke Avot 2:5); accordingly, we must prevent anyone from being separated against their will.
Furthermore, in Leviticus 19:14 we are commanded, “You shall not insult the deaf, or place a stumbling block before the blind.” Stumbling blocks come in many forms, from less-than-accessible buildings, Shabbat services, prayer books and web pages to health care that is harder to access or isn’t sufficient for people with disabilities. We are obligated to remove these stumbling blocks; this is why Judaism cares so deeply for the rights of people with disabilities."
“A Stumbling Block,” Humanistic Rabbi Jeremy Kridel
“The rabbinic tradition takes this principle and expands it beyond its literal meaning to include cases of deception based on bad information. Rashi explains lifnei ivver to mean that one should not put a stumbling block “before the person who is blind with respect to the [particular] matter: do not give him improper advice. Do not say, sell me your land and take for yourself an ass: for you are skirting around him and taking it [the field] from him.” In a sense, then, the rabbinic tradition regarded the plain sense of lifnei ivver as being completely obvious. Of course you don’t put a stumbling block before someone who is actually blind; the Torah doesn’t bother with the completely obvious stuff. It must, they thought, mean something deeper.”
Review by Mayer I. Gruber of Judaism and Disability: Portrayals in Ancient Texts from the Tanach through the Bavli by Judith K. Abrams
"Abrams demonstrates that Lev. 19 brought the ideal of physical perfection required of Temple priests into the popular realm by requiring Israelites to respect and treasure all human bodies. The logical consequence is Lev. 19:14, which prohibits cursing the deaf and putting a stumbling block before the blind. The next logical step is contained in ancient Rabbinic exegesis (see pp. 42–45). The rabbis saw in these prohibitions not only special consideration toward those persons whose physical disabilities often lead to their marginalization but also 1) a general prohibition against dealing frivolously with those whom society marginalizes..."
"Towards Acceptance, Holiness and Removing Stumbling Blocks," JTS Rabbinical Student Lauren Tuchman
"However, from my perspective, Rashi’s figurative reading and the laws which grew up from it, have, for all intents and purposes, written those with a visual impairment out of this text entirely... I have always found the emphasis on Rashi’s reading deeply frustrating as someone who is in fact blind...
Stumbling blocks exist in numerous forms—structural, societal, attitudinal and economic—which make it exceedingly difficult for people with disabilities to be fully integrated into the larger community. I wish to argue that one of the most substantial of these is society’s subconscious view of disability, which is imbedded into our language and the way in which we view the world around us.
Jewish tradition teaches that all human beings are created B’tzelem Elokim—in the image of G-d, and henceforth, we all have inherent worth and dignity merely by being human... every human being belongs in our communities. We truly need a societal paradigm shift. Instead of looking at people with disabilities as expensive, burdensome, difficult, or the last people we should think about because they are marginal, we need to look at every person as equally deserving of acceptance...
It is my personal belief that the way to change attitudes is to get to know people for who they are and allow them to speak about and for themselves. I know in my own life, encountering people from communities I had only heard about or perceived to be marginal has allowed me to educate myself and expand my perspective..."