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Et tu, Rabbi Akiva? (Bava Kama 41b)

In the Daf Yomi (41b) we read the following: Shimon HaAmasoni (some say Nehemiyah HaAmasoni) would (expansively) interpret all the occurrences of the word 'et' (direct object indicator; also means "with") in the Torah. When he came to the verse, "Be in awe 'et' G-d",  he withdrew (from his interpretive activity regarding the word 'et'). His students said to him, "Master, what will become of all the other instances of 'et' which you interpreted"? He replied, just as I received reward for the act of (expansively) interpreting, so I shall receive reward for withdrawing from interpreting.... (and things stayed that way) until Rabbi Akiva came and taught, "Be in awe 'et' G-d" comes to include the Sages (as objects of awe).

From the Daf Yomi shiur of Rav Shalom Rosner (errors and omissions are mine): If Rabbi Akiva could figure out how to interpret this 'et', (and was not overly bothered by associating something with Hashem), then why was Nehemiyah HaAmasoni, master interpreter of 'et', not able to come up with this acceptable interpretation? The answer: (quoting in the name of Rav Gifter Zt"l of the Telz Yeshiva in Cleveland): Rabbi Akiva had something that Nehemiyah HaAmasoni did not have - he had Nehemiyah HaAmasoni! Someone so devoted to truth that he was willing to throw away his life's work for its sake.

This beautiful understanding inspired me to look for something deeper, and here's what strikes me: Derishah is expansive interpretation, the very purpose of human life as understood from a Torah perspective, because everywhere we come up with new interpretations (which pass muster with our peers), we are bringing about the manifestation of divine will, wisdom and, therefore, presence, in a previously untouched part of the universe. But expansiveness, conquest - that is our nature as finite creatures whose urge is to break out of our bonds of finitude and limited capability. We do that in the material world, to both great profit and great destruction, and we certainly can and do do that in the abstract and spiritual worlds, to the same results.

The Ari teaches us: When Hashem wanted to create the world, Hashem had to first withdraw, to "make space" (literally, and figuratively, and probably in more ways as well). To contract in order to allow for the possibility of the other is divine. Nehemiyah HaAmasoni withdrew, for he didn't dream of impinging on Hashem's glory by associating another with Hashem's awe. Yet into precisely that 'et' space which he left, Rabbi Akiva entered, understood what had been done by flesh and blood, so counter to our natures, and honored his teacher and his Maker by filling even that newly created, as-yet-unexplored "vacuum" with expansive Torah wisdom and Divine presence.
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