Musar do Rodzaju 28:17

ויירא ויאמר מה נורא המקום הזה. It is appropriate for man to stand in awe and reverence at sites which have been distinguished through historical events and which hosted holy people, or which themselves represent holiness. This is is why idle conversation in houses of study and synagogues is forbidden even when no study or prayer is in progress. Such conversation interferes with one's reverence and thereby aggravates the wrong committed.

"In Your awe" - that is Yaakov, as about him is it written (Genesis 28:17), "how awesome is this place."

We have another allusion to Jacob in the course of the Torah's report of Eliezer's journey, when the Torah describes Eliezer thanking G–d in that verse with the words: אשר הנחני בדרך אמת, "who has guided me on the path of truth." He referred to the קפיצת הדרך he had experienced i.e. the telescoping of the distance from Kiryat Arba to Charan into a single day's journey. Something similar happened to Jacob on his journey to Charan in Genesis 28,11 (see Rashi). Eliezer told his hosts that if they were prepared to do a חסד and אמת for him all well and good, seeing that Jacob would be destined to "redeem," i.e. justify G–d's having saved Abraham from Nimrod's furnace. This is the deeper meaning of חסד ואמת. When Jacob, whose children were all loyal to the tradition founded by Abraham and Isaac appeared on the scene of history, the whole universe became rejuvenated. Jacob personified the purpose of Creation which is intended to be fully good and to continue indefinitely as symbolized by the tree of life in the center of the garden of Eden. Ishmael, who represented the קליפה, the husk, preceded Isaac; it is in the nature of things for the husk to appear before the fruit, the kernel.