Perhaps the most famous Biblical symbol appears in this week's Torah reading. The image of Jacob dreaming of the ladder is one of art's most ubiquitous motifs. Mere mention of 'Jacob's Ladder' immediately conjures up a mental picture. But what concept should this most visual theme summon?

Before I explore in relative depth a couple of favorite candidates, I will quote a most abundant Ba'al Haturim. Now, the Ba'al Haturim (Reb Ya'akov ben Harosh) usually connects two ideas through numerical values (gematriot), but here the ideas just keep coming. "The numerical value of 'ladder' equals 'this is the divine throne', equals 'sound' that the sound of the righteous praying is a ladder for angels to ascend upon, equals 'money' and equals 'poverty' because one ascends and the other descends, has the same letters as 'symbol' because it displayed how idolatry works, the words 'and behold the ladder' equals 'and the end' because He showed the end of the exiles, equals 'Sinai' that He showed him the epiphany at Sinai, the words "the ladder stands' equals "His chariot',...has the letters of 'for a tax' that it hinted about the exiles, 'and behold the ladder stands' equals 'the ramp' and hints at the sacrifices, 'and behold the ladder equals 'this is the altar of the burnt offerings." Whew! Take your pick.

Maimonides explains the ladder as a metaphor for the whole world. Hashem was showing Ya'akov the relative levels of the three parts of the created universe. The statement that the ladder stood upon the ground denotes this lower extremity of the cosmos. The angels going up and down the ladder whose top reaches the heavens represents the middle world. And the presence of Hashem 'standing above it' demonstrates that the realm of Hashem is most high and that He controls all from this overlooking perch. There are others who say that all existence is described by the troika of place (the land stands on the place of the Temple), time (the movement of the angels describes time), and people (Ya'akov the observer). Which are also the three types of sanctity.

There is another approach which explains that the ladder demonstrates all historical movement. The angels clambering up and down represent the various world powers who have asserted their power over the world and the Jewish nation. They ascend to domination, have their time in the sun, and then disappear to return to whatever oblivion from which they initially emerged. In the midrashic version of this viewpoint, Ya'akov views this development with trepidation. "Why should I aspire to greatness if it is so fleeting?" he asks. But Hashem assures him that our turn will be eternal.

There are two ambiguous pronouns in our verses which lead to an interesting argument. The angels are described as "ascending and descending upon it" and we are told "Hashem is standing above it." The normal assumption would be that in both cases we're talking about the ladder, and, indeed, many commentaries say that. However, both of those pronouns in the Hebrew are masculine and could equally refer to Ya'akov. In which case angels and nations act upon this world within the context of Ya'akov or the Jewish nation. Their presence or success is related to us. As a matter of fact a quick look at world history (or at least western history) shows that whatever country was the world's leading power also had the largest population of Jews. In some way powers claw their way to the top on our backs.

Similarly, Hashem is standing not over the ladder but over Ya'akov or us. God's direct attention and supervision is directed at us. We are the catalyst for Hashem's presence in the world. Initially it is the Patriarchs who make Hashem manifest in the world; ultimately it is the nation. This idea is expressed in the midrash by stating that they are the 'chariot' or vehicle of Divine proximity. The midrash specifies the Avot, but many commentaries extend it to the nation (many Hasidic authorities say it refers to the zadikim of every age).

The S'fat Emet (in 1892) wrote that the dream has two components, the ladder and Hashem standing above it. These two elements specifically refer to our hero. The ladder standing firmly on the ground is that aspect of him called Ya'akov. And the image of Hashem floating in the air above is the Yisrael character of our Patriarch.

So, we've narrowed our focus. At first we said that the ladder symbolizes the universe, then world history, then the Jewish nation, and eventually we say it is Ya'akov. The lone Jew. What does this image declare to the individual? Let's explore a few possibilities.

A common approach is that the structure of the ladder represents the physical body of the person. Its various parts and components correspond to the limbs of the human. And, of course, hovering over the physical reality is a spiritual control. God, Himself is firmly planted above. We are a physical plant with a Divine energy source. This idea is carried forward by the Netivot Shalom. The Slonimer Rebbe says that the image just described proclaims that this is the role of man. We are meant to be a physical structure firmly rooted to the ground or to this world ('mutzav artza'), but in spite of this fact find a way to be sanctified to Hashem. The truth of man is embodied in this dichotomy.

The Rebbe goes on to say that even though we must be involved in worldly pursuits, through yearning and thirsting for Hashem one can elevate himself. This is, indeed the promise of, "Behold I am with you and will watch over you in everything you do." The ascending ladder with Hashem atop demands this of us. The S'fat Emet (in 1900) carried this idea one step farther. The Gerrer Rebbe said that the thirsting soul can overcome the 248 limbed body to the extent that the body itself can become a vessel for prophecy and communion with Hashem. Even the body can be elevated through the rungs to become holy to Hashem. The heights which are reached are directly proportional to the desire.

Reb Aharon of Karlin in Beit Aharon writes that the verse says "and he dreamed and there was a ladder..." The word for dreamed is 'v'yahalom.' The word 'halom' is identical in letters to the point of punctuation the 'holem' which appears above words and is pronounced like a long 'O', and represents ascent. The Rebbe says that dreams, like the ladder, are a means of drawing us ever higher to new spiritual heights. I remember my high school graduation song (Malden High, Class of '68) 'The Impossible Dream.' In it Don Quixote proclaims that a man must live with 'his arms reaching upward.' Our image of the ladder is making the same demand upon us. Our humanity and Jewishness require us to continually strive for elevation. Our feet must be firmly planted on the ground, but our face and our soul must be directed heavenward. Our spirit and our Torah will accept nothing less.

If you want to verify your existence, send a note to: rwalk@ohrtorahstone.org.il

Return to Home