Jacob's Ladder

Bob Weed

Kingman Lodge #22

November 19, 2007

When I first started looking at the symbolism of Jacob's Ladder, I thought it would be an easy task. How hard could it be to reflect on the scriptural picture of a ladder with angels ascending and descending from earth to heaven, the three principal rounds of which are faith hope and charity. I found out quickly that this was not to be a simple exposition of the biblical reference.

“The covering of a Lodge is no less than the Clouded canopy of heaven ...all good masons hope to arrive by aid of that theological ladder which Jacob saw...”

How many rounds or staves are there in the ladder? Masonic scholars have argued that the number is either 3 , 5 , 7 or 15 to correspond with the number of stairs which supposedly led to the middle chamber of King Solomon's temple from the ground floor. Others say the ladder is composed of all of the many virtues like justice, honor and uprightness of character.

In the illustration of Jacob's Ladder in The Freemason's Monitor, written by Bob Morris (1859) there are 7 rungs. The bottom 4 rungs are labeled Truth, Fortitude, Prudence and Justice. Then the final rungs are FAITH, HOPE and Charity.

In the Book of Genesis (28:12) it says only:

“And he dreamed, and lo! A ladder was set upon the earth, and the top of it reached to heaven: and lo! The Angels of God ascending and descending on it.

There is no mention of 3, 5, 7 or any other number of rungs.

The ladder is represented in Freemasonry not only in the Blue Lodge but also in the higher degrees. Depending on the degree the number of rounds are different.

Dr. Mackey in his Encyclopaedia of Freemasonry devotes almost 3 pages to its explanation. One quote is: “This ladder, so remarkable in the history of the Jewish people, finds an analogue in all ancient initiation ceremonies.”

In some ceremonies, the ladder was composed of simple steps that had to be taken to get from a base to an ideal; for example in the mystical beliefs of the alchemists we start at lead (round 1) and end at Gold (round 7). Also in the ancient Romans the steps were from Saturn to the Sun ( all of the planets then known were in the steps) In the mysteries of Brahma we find the same reference to the 7 steps to Nirvana . The steps were emblematic of the 7 worlds of the Indian universe. They were :

1 – Earth

2 – World of preexistence

3 - Heaven

4 – Middle World

5 – The world of births (or re-incarnation)

6 – Mansion of the Blessed

7 – Truth or the world of Brahma

In ancient Persia, in the mysteries of Mithra, there was a ladder of 7 steps. It was symbolic of the souls approach to perfection. The steps were called gates and the candidate was led through the gates to seven caverns . This was called “the ascent of the ladder of perfection.” Each cavern was a representative of a world through which the soul had to pass in its journey to the world of truth or heaven. Each round of the ladder was said to be of metal of increasing purity and was dignified with the name of its protecting planet. An idea of the construction may be had from the following table:

1 – Lead Saturn

2 – Quicksilver (mercury) Mercury

3 – Copper Venus

4 – Tin Jupiter

5 – Iron Mars

6 – Silver Moon

7 – Gold Sun

Among the Kabbalists, the Ladder was represented by the 10 Sephiroths, which commencing from the lowest were:

1- the Kingdom

2 – Foundation

3 – Splendor

4 – Firmness

5 – Beauty

6 – Justice

7 - Mercy

8 – Intelligence

9 – Wisdom

10 – The crown by which we arrive at the EN SOPH (the Infinite)

In the Scottish Rite we have the ladder of Kadosh, which consists of seven steps. The idea is of intellectual progress to perfection and is carried out by making the topmost rung represent Wisdom or Understanding.

1- Justice

2 – Equity

3 – Kindness

4 – Good Faith

5 – Labor

6 – Patience

7 – Intelligence (True intelligence is connotated by wisdom or understanding)

Prior to about 1776 , Jacob's Ladder was not a symbol used in the York Rites of Masonry , which our own blue lodges are derived from. In the original tracing board used in the 1776 ritual there are only three rounds. In the First Degree of Masonry the rungs are listed thus in the older rituals from the late 1700's and early 1800's. Preston in his explanation, added the other four rounds which were taken from the Royal Arch degree. The steps are:

1- Faithfulness

2- Hope

3- Charity
4 – Justice

5 – Prudence

6 – Fortitude

7 – Temperance

In the first degree of our modern ritual the last four steps are removed from the ladder and are given in the lecture as the four cardinal virtues with their own explanations.

The ancient Jews equated the ladder to Mount Sinai (again with a tip to the Kabbalists. The Chassidic Jews (the ones responsible for the Talmud) used the numerology of the Torah to explain much of their interpretations of the Torah. In Hebrew the word for ladder and and the word for Sinai had the same number of letters). Therefore the ladder that Jacob saw was equated with Moses receiving the commandments on Mount Sinai. This gave a ladder with ten rungs. The rungs of the ladder were shortened versions of the laws that Came down from Mount Sinai.

Dr. Mackey listed some 25 different faiths and religions that used the same basic symbol, usually a ladder or stairway. In Buddhism it was a “sevenfold path” to enlightenment. This was interpreted as a long journey towards enlightenment. After completion of the journey on the the first path which was earthly knowledge, and having learned the pertinent lessons of the journey, the initiate could then journey on the next path. This was seen as a ongoing progression of journeys and not a simple series of steps to gain the ultimate enlightenment. A number of faiths and religions teach that it is a progression of lives that lead one to that ultimate enlightenment.

I am going to use the works of Dr. Avrim Possman to illustrate the journey from a Masonic standpoint. Dr. A. Possman, in Freemasonry from the Talmud , states that in just considering the three primary rounds , namely faith , hope and charity, the symbolism is rich in the Talmud and in the Talmudic Masons.

((The Talmud is the Torah expanded. By that I mean that the Rabbis or Rebbes have studied the Torah and have expounded on the lessons contained in it. Also they have argued for millennia over the meanings of each of the words contained in the Torah. Hebrew is an associative language. The best example is the word kill. As used in the commandments of Moses, it is used in association with the word for unrighteous. The meaning becomes more that one is forbidden to kill without righteous cause. The correct English translation is now believed to be “Thou shall not Murder”. If the word father (Ab) is used in one next to another word, its meaning is colored by the words around it. The word for Father is also the word for elder, leader and honored person. This of course has led to many errors in translation by Latin and English scholars who try to pin a single meaning on a word.))

The first round of the ladder is FAITH. In the Hebrew, the word Faith is called Aimonah (also in Arabic) which means more closely Believe. This has a deeper meaning to Jews than the English word Faith. There is more belief than reason in the world. But according to Talmudic scholars, notably Rebbe Israel Baal Shem Tov, Faith does not denote Belief in a dogmatic sense, but a 'faithfulness' or 'confidence and trust in God'. The references used by the Rabbi are Gen. XV verse 5 where “...The Just shall live by his Faith (Faithfulness)” and Isiah VIII verse 9 “...If ye shall not believe (have confidence and trust in God) surely ye shall not be established.” In this sense of perfect trust in God, the Talmudic scholars (and Talmudic Masons) loudly insist that Faith is highly meritorious and is the bedrock of their belief; whereas those lacking in faith are to be scorned and blamed . The worlds decline is brought about by the disappearance of the “Man of Faith” ( Adam being expelled from Eden – He was banished from the light of Faithfulness).

From these words it can be easily seen why the question is asked of every candidate when entering a Lodge for the 1^st time “in all times of difficulty or danger, in whom do you put your trust (or Faithfulness in a Jewish Lodge)?” Every mason knows the prompt answer which has to be given. Hence, Faith becomes the free exercise of the mind, relying only on the understanding and perception of truth of the individual. No man can believe in submission to an authority which he does not believe to be true. Faith is a deep feeling of security for the present and the future rising from a firm trust in an infinite, almighty and incomprehensible Being.

The second round is HOPE. This is the only one which all of the different Lodges agree upon. The Hebrew term is Tikwah meaning Hope, which is necessary in every condition of life. Man's dearest possession is Hope. Now the test is this: is the hope mercenary or is it the true devoted friend of man?

Mercenary hopes are the whimsical expectations of a covetous heart. This is not to be confused with the honest labor that brings money and status to a person in the support of his family. This mercenary hope is more like the person who goes to the Casino to make his fortune. The desires for Money, things or worldly honors are the mercenary hopes. They never satisfy, and are never to be satisfied. Money or honors are transitory and leave one hoping for more and greater amounts of each.

Genuine hope is the child of Faith and always proves faithful. It does not make its promises on vague uncertainties that may or may not come to pass. ( I hope to win the lottery or that new car at the dealer). It relies on the unfailing wisdom and mercy of Providence, and therefore it never fails. Let's look at an illustration from the VSL.

Jacob sends his favorite child on a short errand . The beloved son never returns. All that is left of him is a bloody coat brought before the father with the cold

question : Is this the coat of your son or not?

Jacob mourns his son for a long time. His hope is to again meet his son in that land from which there is no parting ( that country from who's bourne there is no return). He patiently bides his time until his Maker shall call him. Twenty-two years later he prepares for his imminent death. He exclaims, I must go down unto my son, mourning unto the grave. Then, like cold water to a fainting soul comes the news “Joseph is yet alive, and he is governor over all the lands of Egypt.

The hope that is the second round teaches us to spiritualize our hopes. That will bring a never failing fulfillment to the expectations.

The third round is Charity and strange as it may seem, there is no word in Hebrew for Charity. The closest word in meaning and the one that is most often used is 'Tzedakah' which means righteousness.

The concept of Charity for its own sake is unknown in Hebrew and in fact is despised. The show of giving alms at the temple is considered false and unrighteous. (The person who gives with great fanfare in the Temple so that all men can see has already received his reward. The adulation of his peers) The righteousness that the Talmudic masons believe in is the Charity to help because it is the right or righteous thing to do. As all are children of the one god, all should be assisted in their journey towards the concepts of Faith and Hope. This is the true Charity of the Talmudic Mason. Money is transitory but the lessons are forever.

Dr. Mackey states : We must not fall into the too common error that charity is only that sentiment of commiseration which leads us to assist the poor with monetary donations. Its Masonic, as well as its Christian application is more noble and more extensive. In I Corinth. XIII,1 ,1 the apostle gives the long statement about “Though I speak with the tongues of man and of angels and have not charity, I am become as a sounding brass or a tinkling cymbal.....and though I have all Faith , so that I could remove mountains, and have not charity , I am nothing.

The word used by the apostle in the original Greek is agape or love ( fellowship). It is the more general love for all mankind instead of the love one has for family. It means more that kindly state of mind which renders a person full of good will and affectionate regard towards others.

John Wesley stated in his writings that it was a shame the Greek had not been translated correctly. He felt the the Apostolic virtues should have been Faith, Hope and Love which would have made the comparison by St. Paul read :

“Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing.” Guided by this sentiment, the true mason will “suffer long and be kind”. Then he will be slow to anger and easy to forgive. Then his counsel towards a brother will be more considered.

In the German Lodges the word Liebe (love) is used instead of Charity. The explanation used is that charity is an off shoot of love and without love, it is just an empty gesture.

Let us consider that Charity is the greatest of the three rounds. Faith and hope center ultimately in us (selfish) and Charity, or Love, is a more disinterested principle (selfless) . It carries us out of ourselves into desires and endeavors to promote the interests of other beings. In the German Lodges (and the German Jewish Lodges which are Talmudic) the word Liebe has a much more profound meaning than simple charity. It was love, not Charity, that caused the Masons of the 1940's to sacrifice everything they had including their lives to aid and assist the fleeing masses from the Third Reich. It was and is much more important to have that love for mankind than the simple charity of the alms asked for inside the church.

Since we as Masons consider Charity the greatest of the three virtues celebrated in Jacob's Ladder, I feel it is only right to expand a little more on the concept of Charity. Our society defines charity as giving money or goods away in large quantities. This becomes very impersonal and actually becomes more like 'welfare' than charity. Welfare is defined as being in a state where your life and comfort are completely controlled by another. When a government does this (pay out a welfare ration), it fosters a belief that it is a right and and an entitlement. This is not the way I understand charity. Charity is that assistance and aid that a righteous person will give to help his fellow being to regain their station and self respect.

The story is told of a rebbe who comes home after his annual “Moat Chittim” speech. (In the weeks prior to Passover, it is the custom in all Jewish communities to raise “Moat Chittim' or wheat money with which to provide the poor with matzah, wine and other requirements of the festival of the Passover)

The rebbe makes a joke of how he has convinced the poor to receive the charity and now only has to convince the rich to give it. Well, the Rebbe had it wrong. As we all know, giving is the easy part. “It is only money” after all. We are used to giving when the almoners box is passed or the box of fraternal assistance. We also give willingly when we hear of a brother or a family in need. It is after all only money. A problem arises because we do not consider the effect it has on the people we give to. Do you have a problem with receiving charity? I know that I do. It is hard to admit that you are in need. Somehow that is an indication that you have failed in your job to provide for your family. When I was a much younger man, I was in the military, stationed in Memphis Tennessee. We were struggling to keep things together as I was an E-5 making about $700 a month. We had a new baby and of course all of the other things that are needed to keep a household. I was told that I qualified for food stamps. I absolutely refused to take the food stamps, as I would have been ashamed to admit I could not provide for my family. Instead, I found a second job through a friend. That enabled me to provide and still keep my self respect. The friend who provided that second job was giving me Charity. He enabled me to get back on my feet without the humiliation of taking welfare.

Giving is easy. We are told that Man was created in the image of the creator. Giving comes naturally to the source of all. Created in the divine image, man is a natural giver. But, how can one who lacks for nothing receive? It requires a great effort on our part to genuinely receive, to hollow the self into a receptive vessel for a bestowal of love.

The hardest thing about receiving is that it places an obligation on the receiver. The true act of charity places a burden on the recipient. It demands a pledge of reciprocity. The idea is that when a person is no longer at a point where charity is needed, the demand will be made that the recipient now has to fulfill the obligation of Charity by helping the next person who comes along. The Person will be obliged to help or mentor someone else. Thus it becomes a thing that is greater than the original gift or aid. That is the true meaning of the first degree lecture where it is said that “Charity extends beyond the grave through the boundless reaches of time.”

An even greater challenge is the endeavor to be a true recipient in the very act of giving. To convey to the recipient of our gift – as God conveys to us – how deeply we desire to give, and how grateful we are for having been granted the opportunity to do so. We are closing the circle of Charity when we give. All of us have benefited from the charity of others. It becomes our obligation to continue the cycle.

We are all familiar with the Charles Dickens story about Scrooge and how he was unfulfilled until he was shown the beauty and wonder of giving. He then validated all of the help he had received as a young man and was happier than he had been for decades. Simplistic but an obvious illustration of the concept.

Dr. Mackey and others also allude to the fact that all of the many virtues we hold dear are in Jacob's Ladder after the first three of Faith, Hope and Charity. The understanding is that after you have gained the first three, the others like prudence, justice, temperance, honesty, and all of the other things which a Mason tries hard to practice and hold in his heart will come easier. For with Faithfulness, Hope and Charity all things are possible.

As to the Modern Masonic usage of the symbol of Jacob's Ladder, it is a symbol of progress. Its three principal rounds Faith., Hope and Charity, present us with the means of advancing from Earth to Heaven, from death to life – or from the mortal to the immortal. Hence the bottom rung is placed on the floor of the Lodge, indicating the World of man, and its top rests on the covering of the Lodge, which is symbolic of Heaven.

Lastly from the Prestonian lecture;

“By the doctrines contained in the Holy Bible we are taught to believe in the divine dispensation of Providence, which belief strengthens our FAITH, and enables us to ascend the first step. That FAITH naturally creates in us a HOPE of becoming partakers of some of the blessed promises therein recorded, which HOPE enables us to ascend the second step. But the third and last being CHARITY comprehends the whole, and he who is possessed of this virtue in its ample sense, is said to have arrived at the summit of his profession, or, more metaphorically, into an ethereal mansion veiled from the mortal eye by the starry firmament.”

As usual, I found more stuff than I could use.

The basic premise is that each of the Rounds of Jacob's Ladder is more complex than just a single step on a stairway or ladder. Each of the mysteries that I quoted including the modern Masonic mysteries considers each of the rounds a journey that is only completed when the searcher after knowledge has a firm understanding of each round and its significance. The interdependence of each of the virtues taught by Masonry is made more manifest each time we encounter them.

© Copyright 2007. Kingman Lodge No. 22, F.&A.M.; Grand Lodge of Arizona. All rights reserved.