This was no ordinary place. It was Har HaMoriah, where Avraham Avinu bound Yitzchak (Avinu) on the Mizbayach, Altar, which would later serve as the site of the Bais Hamikdash. Chazal interpret the word vayifga, “he encountered,” as “he prayed.” Yaakov Avinu’s encounter was of a spiritual nature. He encountered Hashem. Since it was evening, this is when the Patriarch initiated Tefillas Arvis, the Evening Prayer. Chazal (Chullin 91:13) teach that originally Yaakov had passed the place without giving it a second thought. When he reached Charan, he realized that he had passed the place where his father and grandfather had prayed – and he did not. He immediately prepared to return. Hashem made a miracle which allowed him to have kefitzas ha’derech, contraction of the road, which is a reference to miraculous, instant time-travel between two locations. Why was Yaakov able to pass the first time, and what happened later to cause him to make an about-face?
The Tchebiner Rav, zl, explains that on the way to Charan, he was planning to stop at the bais medrash of Shem and Eivar. He felt that since he was about to learn Torah, it was improper to delay his objective by stopping to daven. He later realized, however, that tefillah is an essential requirement and prerequisite for Torah study; without tefillah the Torah study is deficient. Thus, he returned.
Torah achievement is not predicated upon acumen. It is a Divine gift given to someone who is worthy of siyata d’Shmaya, Heavenly assistance. One must pray, plead, supplicate for this Divine assistance. Otherwise, his learning will be an exercise in mental gymnastics – not Torah study. The Chazon Ish was a classic example. He writes: “Torah and tefillah are inexorably bound to one another, with the toil expended in studying Torah assisting in one’s perceiving the light of tefillah; and likewise, prayer aids in one’s perception of Torah.” He was wont to say that he had gained enormous levels of Torah and yiraas Shomayim, fear of Heaven, more due to his tefillah than due to his hasmadah, diligence.
Horav Isser Zalman Meltzer, zl, related that his Rebbe, the Netziv, zl, (He was also a close student of Horav Chaim Soloveitchik, zl. He was of the few who did not take sides when issues involving the leadership of Yeshivas Volozhin came to the fore. He sought only to learn Torah. Once, he refused to give the shiur which he would give daily.) No one had the temerity to ask the Netziv why he was not giving shiur. Rav Isser Zalman had a very close relationship with his Rebbe, so he asked. The Netziv replied with total equanimity, “I felt that today (during Shacharis), I did not have the proper kavanah, intention, during the blessing of Ahavah Rabbah (preceding Krias Shema). I do not have the brazenness to present my analysis of the sugya, topic of discussion, without first davening properly.” Without tefillah, one does not merit the siyata d’Shmaya to pinpoint the unvarnished truth.
