Shimon Ha-Amsoni would expound on every "et" found in the Torah. But when he came to the verse, את ה' אלקיך תירא - "You shall fear the Eternal your God" - he stopped. What could be comparable to the awe of God?What made Rabbi Akiva compare the respect one should have for Torah scholars to the awe we should feel for the Creator of the universe? Would it not be more appropriate to derive the obligation to respect scholars from the mitzvah to respect one's parents?
Until Rabbi Akiva came and expounded the "et" in this verse - to include Torah scholars. (Kiddushin 57a)
Parable of the Blind Beggar
There was once a blind man who needed to travel to a neighboring country in order collect money to support himself and his family.
The local government office granted the blind man the necessary travel documents. But when he arrived at the border, there was a problem. The man had an authorized pass for himself - but no documents for his assistant who always accompanied him on his travels.
The blind man was not concerned. "If you read my travel documents carefully," he explained to the border official, "you will see that it covers both of us."
The official began to read the document out loud. "Behold, so-and-so, a blind man from this town, is permitted to travel..."
"You see?" interrupted the blind man. The document clearly states that it is a travel permit for a blind man. Obviously, a blind person cannot travel alone. He requires an assistant to lead him and watch over him in his travels."
"To Include Torah Scholars"
In truth, the Torah only says, "Fear the Eternal your God." But the average person is like the blind when it comes to serving God. How can we know how to acquire Yirat Shamayim (awe of Heaven) and keep the mitzvot carefully?
Therefore, as Rabbi Akiva taught, this verse must also include respect for Torah scholars. Like the blind man's travel documents, which implicitly included the obvious need for his assistant, the verse implicitly includes the Torah scholars whom we need to instruct us in the path of reverence and awe for God.
Adapted from Mishlei Ya'akov pp. 419-420
