In our Gemara on Amud Aleph, Rabbi Akiva's renowned derasha asserts that when the Torah adds ״את״ (es) to the commandment ״אֶת ה׳ אֱלֹהֶיךָ תִּירָא״, it obligates us to fear Torah sages as we fear God. The statement of Rabbi Akiva is that “Es”, comes to add an obligation to fear Torah sages as one fears God. Translating "es" into English is challenging, but it signifies an association, even when it seems obvious. For instance, "Hashem created the Heaven and the Earth את השמים ואת הארץ" - "the" Heaven and "the" Earth are already implied by the letter Heh, yet this associative term, "es," is added, allowing for interpretation.

Before Rabbi Akiva's insight, no one had contemplated an equivalent level of fear to that of God. This derasha has spawned various thought-provoking interpretations. One perspective views the extension of the commandment as both a privilege and a responsibility for Torah sages. They must avoid letting their authority go to their heads. In this interpretation, the derash reads, "Even Torah sages are included in the obligation to fear God" (Beis Yisroel.)

Maor Eynayim (Hosafos 22) suggests that adding Torah sages to the commandment implies that a society that fears God will also foster wisdom, giving rise to Torah sages. This is hinted at in Tehilim 111:10, "The beginning of wisdom is fear of Hashem." Also, see "Psychology of the Daf, Kiddushin 33," for related insights. Thus, “comes to add” is literally interpreted as increasing Torah sages. 

The Agra Dekalla (Toldos 9) darshens that fearing God helps in raising children who become sages. In this case, “comes to add” means “helps raise”, because in Hebrew “Lerabos” not only means to include but also to bring up. 

This sheds light on Rivka's quest for guidance when she sensed conflicting portents in her pregnancy. According to the Midrash she found her fetus gravitating to both the Bais Medrash and the houses of idolatry (Bereishis 25:22, Bereishis Rabbah 63:6 and Rashi ibid.)  It states,  ותלך לדרש את ה׳ she went to seek out Hashem - es Hashem. The verse can be interpreted literally, that she went to pray or meditate to seek guidance or perspective in the face of these distressing portents. Or, it could be interpreted, that she went to seek religious guidance, according to the Midrash, the school of Shem and Ever bore the mystical and religious traditions from Adam and Shem (ibid). Regardless, Agra Dekallah cleverly interprets this as follows. Since Rivka was uncertain as to the religious quality and nature of her offspring, she wanted to follow the prescription given by the verse “את ה אלקיך תירא״ - es Hashem you shall fear. Meaning if she maintains a practice of fear of God, that will create a home environment that will lead to producing Torah sages.

In conclusion, this verse and derash have inspired ethical principles promoting Torah scholarship and awareness, emphasizing the centrality of fear of God. In Judaism, expertise in Torah law thrives when approached with devotion and reverence for God, rather than just as an intellectual exercise.

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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