Jacob's ladder is a metaphor that is used by many because of its vivid and dramatic imagery. Nevertheless its exact message is unclear. Although Rashi clearly describes the angels ascending and descending as being the angels of chutz la'aretz and Eretz Yisrael, there are many parts of the story which require further elaboration.

The Nesivos Shalom describes a few interesting details that appear in the psukim and in the midrashim and then posits a very interesting message that can be gleaned from Jacob's ladder. Firstly, the Torah emphasizes that the ladder was not only in the heavens but rooted in the ground - mutzav artzah. Why does the Torah emphasize something that is relatively obvious and at first glance doesn't seem to have much significance?

Secondly, the midrash points out that the gimmatria of sulam is the same as that of Sinai - what is the parallel between Jacob's ladder and Mount Sinai?

Finally, the midrash also emphasizes a parallel between the ladder and the ramp of the mizbeach (Altar) in the midkash - in what way are they similar?

In Chassidus, according to the Nesivos Shalom, the ladder represents a tool for change in Yaakov's life that is a metaphor for all of us. Yaakov, after rising in the holiness of his father's home and studying in the Yeshiva of Shem and Ever, became very scared of traveling the challenges of "the real world". This was the first time he was going to live in an atmosphere of idol worshippers and there he would have to try to raise a family and earn a living.

This is the meaning of the midrash on vayifga bamakom - Yaakov attempted to pass but the whole world was a brick wall in front of him. The kedusha Yaakov had achieved was comfortable in his previous environment, but how was he to maintain that sanctity when going out into "the real world".

In response to this fear, Hashem shows Yaakov a ladder that is rooted in the ground with angels ascending and descending to say that even when a person is involved in the earthly challenge of the material world, he can still maintain his kedusha. The Slonimer Rebbe goes so far as to say that Hashem was telling Yaakov that G-d wills a Jew to involve himself in the material world and in that manner he will attain holiness. This is why the Torah emphasizes that the ladder was rooted in the ground, emphasizing that the appropriate path to holiness actually starts with taking the corporeality of this world and channeling it towards a higher purpose. In fact, there isn't a single part of Hashem's creation that cannot be utilized in this direction if the proper tool is used.

The proper tool is the ladder whose gimmatria is Sinai. The experience of kabbalas HaTorah and the halachic system received at Sinai are there to generate holiness from every part of the material world. That system is rooted in the ground but reaches the heavens as well. At the same time, it is a system that demands self-sacrifice as represented by the mizbeach. How else can it be insured that the participation in all parts of the material world be an expression of holiness and not hedonism?

Often an individual who strives for growth in Torah encounters a fissure between the clarity and spiritual security of the Beis HaMidrash and the hedonistic culture that exists outside. When faced with that challenge, the beautiful metaphor of Jacob's ladder and all its import as described in chassidus can be a very helpful starting point.