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The ladder’s symbolic power is accentuated by the Torah’s stress ££Bands of Angels
£Bands of AngelsBands of Angels
on its two opposite ends: one end firmly embedded in the earth and
the other reaching the heavens. As we have noted, the ladder itself
symbolizes connection; the angels ascending and descending affirm
this meaning as well. The ladder becomes a paradigm for uniting The Torah depicts the angels on the ladder as ascending and
opposites and serves as a concrete example of the nature of reality descending. It would have been more logical to depict them as
and life. Furthermore, it provides Jacob with a model for how to descending and ascending since we envision them residing in the
constructively pursue his spiritual quests. upper worlds and they would be more likely to descend first. Rashi,
citing the Midrash, explains that Jacob was accompanied by a
One of the reasons Jacob was shown the ladder – a paradigm for band of angels. The angels who had accompanied him in the Land
uniting opposites – is because its message was particularly relevant of Israel were now ascending because angels of their spiritual level
to him. As we have seen, Jacob and Esau as twins represent the do not leave Israel, while a new band of angels was descending to
tension and rivalry between two worldviews and two attitudes to greet him as he continued his journey outside the Land of Israel.
life: “The youths grew up and Esau became one who knows hunting, When Jacob returned to the Land of Israel twenty years later, the
a man of the field, while Jacob was wholesome, a dweller in tents” inverse process occurred: “Jacob went on his way [towards the Land
(Genesis 25:27). Rashi comments that the tents were the tents of of Israel] and angels of God encountered him. And Jacob said when
learning while the hunting Esau practiced was not just for game, but he saw them – ‘this is a Godly camp.’ And he called the name of
for methods to outwit and trick his own father. Esau was attached the place Mahanaim” (Genesis 32:3). The word “Mahanaim” is the
to the material world so he sold his birthright (and by implication plural of the word “camp.” Rashi explains that Jacob observed the
his blessing as well) because he was blind to the spiritual side of life. two sets of angels trading places again.
Jacob lived in the world of spirituality, cloistered from the harsher
realities of life. The idea that distinct bands of angels are associated with different
geographical areas, due to their distinct spiritual levels, can also be
Rebecca realized that ultimately these two worlds must be united, related to time, specifically Shabbat, an “island in time.” On Shabbat
for in essence physicality is not evil; it needs to be uplifted, refined, eve, as Jews gather around the table for the first meal of Shabbat,
and properly channeled. Isaac thought that Esau and Jacob could an intensely spiritual atmosphere pervades the home. According to
perform this task adequately together. They would find a point of most traditions the song “Shalom Aleichem” is sung. This song is 24107-EYAL - 24107-EYAL | 4 - A | 18-01-28 | 12:12:04 | SR:-- | Magenta
convergence where each one would contribute his unique perspective. comprised of four stanzas, each of which contains three lines. The #24107-EYAL - 24107-EYAL | 4 - A | 18-01-28 | 12:12:04 | SR:-- | Yellow 24107-EYAL - 24107-EYAL | 4 - A | 18-01-28 | 12:12:04 | SR:-- | Black 24107-EYAL - 24107-EYAL | 4 - A | 18-01-28 | 12:12:04 | SR:-- | Cyan
Rebecca knew that the physical and the spiritual; the body and the first stanza welcomes the “angels of peace” who hover around the
soul; the heart and the mind must be united in a far more essential Shabbat table at this uniquely holy time. The second stanza asks
manner, in one person. Affirming this insight, Jacob’s dream spoke them to come closer; the third requests their blessing; and the fourth
directly to him about his personal mission and the destiny of the sends them away in peace. Many question why we dispatch the angels
Jewish people. so soon after greeting them. Given the notion that there are distinct

bands of angels on different spiritual levels, we can reason that
conceptually speaking the Shabbat angels are holier than weekday
angels. Accordingly, in the first stanza of “Shalom Aleichem,” we
greet the Shabbat angels and in the last stanza we bid farewell to the
weekday ones. Just as Jacob’s angels traded places at the border of

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