What I’m going to talk about now is The Ladder, bridging heaven to earth.

“… And a ladder was set up on the earth, and its top reached up to heaven.” Genesis 28:12

Based on this quote you can find a lot of different interpretations of what “the ladder” means. With regard to our topic, it’s a description of our people returning to our glory as “ladder people,” or people who bridge the spiritual with the physical, people who bridge heaven to earth.

The glory of the Jewish people is restored by virtue of the fact that we have a special connection between our souls (heaven) and our bodies (earth). The way that we bridge those two is the message we have to give to the world.

So, I want to explore three small but significant dimensions in that bridging of the spiritual with the physical.

The first dimension is how we bridge the infinite to the finite. Here are a few examples of Soul Bridges:

  • Bridging the creation process, which established the fact that G-d is hidden, and his presence is constricted. This gives us greater and greater revelation in all aspects of life.
  • Bridging normal, daily actions we perform (mitzvoth) to the Divine Will. This brings the infinite into the finite as well.
  • Bridging a mystical outlook, one that defines thought as having a connection to the infinite, because our souls are plugged-into our thoughts. Our thoughts are connected to our source.
  • Bridging our will to G-d’s will, which is infinitizing our will, basically.
  • Bridging all processes and all structures to a template called the Ten Sephirot. This means we categorize all processes and structures in terms of a Divine-based model.
  • Bridging that which is broken to an infinite rectification, an infinite-based tikkun. That’s our job, our Tikkun Olam.
  • Bridging our core desires to the main, core desire of all core desires, which is to return to Hashem, to return to the infinite womb, so to speak.
  • Bridging the time after the fall from the Garden of Eden, back to the pre-fall period. This puts us in a pristine state of being where we can go back to the Garden, to the infinite value of what the Garden really is, which is not the tree of knowledge, but the tree of life.

The second dimension is more about expansion. We need to understand that what characterizes spirituality in mystical Judaism is the ability to see things that are partial as being part of something whole. Here are a few examples:

  • We can look at things that may grow old, or tiring or boring and we can bridge them to a type of experience which never grows old. It is our legacy to bridge this way.
  • We can bridge a narrow mindset to an ever-expanding mindset of ideas. That’s another type of bridging something partial to something whole.
  • We can bridge many seemingly unconnected ideas into a whole unit, where each idea is inter-included with every other idea. This is another type of bridging of body and soul we are obliged to accomplish in this world, too.
  • We can take a situation of constriction and tap into it to harness expansion. That’s another type of bridging.
  • We can take something about which we are unclear and with which we have a lot of doubt and we can experience the power of no choice, which is a transcendent power. That’s another way we can bridge.
  • We can walk through life in a haphazard way and we can figure out what our mission and calling in life may be. That expands our possibilities as well.
  • We can take any situation of not knowing and we can get answers, just by asking G-d. That is another type of expansion of knowledge.
  • We can take a situation of partialness, whatever it might be, and take that partialness to join all the puzzle pieces together, into a situation of wholeness. That’s another example.
  • We can take our own actions in the world, when we’re motivated in a general way, and become motivated with laser-like precision with what we have to contribute. That’s how we can personally expand the world.
  • We can take a situation of restricted consciousness and expand it through our connection. That is something we can all do.

Finally, the third and last dimension is about going back to the mystery, going back into the “not knowing,” or the Ayin, which is where miracles can happen. We can bridge ourselves to totally transform reality. Here are a few examples:

  • Knowing there is nothing in this world but G-d. If we can reframe all the causes and effects from being natural to being supernatural, where there is nothing else but G-d, that’s when we are bridging ourselves to the mystery and changing the reality.
  • Knowing we can change our ratzon, our will, to G-d’s will, what G-d wants, when we can make those connect, that’s when we step into the miraculous as well.
  • Knowing we can take our faculties, our senses, and fuse them with G-d’s senses… “G-d is seeing through me, hearing through me, etc.” that’s when we take it up to a miraculous level as well.
  • Knowing we can take our power of free choice and say, “I have no choice but to do what G-d does,” that’s when we become sort of human angels.
  • Knowing we can take our incapacity, our vulnerability, our helplessness, and we say, “I cannot do this, but G-d CAN do this through me…” that’s when we take our lack straight into the miraculous.
  • Knowing we can do things that are invisible to the world, in doing so, we bring blessing to those things. Blessing is where the eye does not rest.
  • Knowing we can do things not because it’s good for us or it’s not good for us, but from a place of equanimity, that’s when we step into the miracle.
  • Knowing we can use our senses in another way besides directly, physically, such as seeing, hearing, tasting, touching and smelling, which is when we can plug into the deeper spiritual senses, and that’s when we tap into the miraculous and bridge that which is physical to that which is spiritual.