Sly Arrogance By Yossy Gordon

One of the followers of Rabbi DovBer of Lubavitch (the "Mitteler Rebbe,
1773-1827) was known for studying and praying with great devotion, and
displaying a kind, gentle manner to others. Yet, he still had a
serious character flaw. He greatly admired his own virtues. Afraid that he
was growing arrogant, the chassid decided to approach his Rebbe for
guidance.

After hearing the chassid describe his predicament, Rabbi DovBer was
silent for a moment, and then responded:

When Gâ€'d created the world, He created both good and evil. After
these two elements came into being, they came before Gâ€'d and asked for
their respective missions. "Spread the light of goodness and kindness in
the world," Gâ€'d instructed the Good Side. "This is achieved by making
people aware of their Creator."

Gâ€'d then instructed the Evil Side to combat the good, thereby giving
people the choice and opportunity to overcome adversity. The Evil Side
asked, "But will I be able to do my job? Will people really listen to
me?" When the Creator responded in the affirmative, the Evil Side asked
to be told its name. "You will be called the Serpent," said the
Creator.

Upon hearing this, the Serpent became worried. He was afraid that his
name alone would frighten people away and doom his mission. "Have no
fear," reassured Gâ€'d, "you will succeed."

Indeed, the Serpent was successful in misleading Eve to sin, convincing
her to eat from the forbidden fruit in the Garden of Eden and to share
her sin with Adam. After eating from the same fruit, Gâ€'d banished
the pair from Eden, and thus began all of life's challenges.

However, when Adam and Eve realized their sin, they repented completely
and managed to atone for their folly. Seeing the holiness that now
permeated their lives, the Serpent came before the Creator again: "Destroy
me," he implored. "I will never be able to succeed now!"

"Have no fear," responded the Creator. "I will change your name to
Angel of Death. No one will recognize you."

The Evil Side â€" disguised as the Angel of Death â€" did his sinister
work for generations, until our grandparents Abraham and Sarah began
spreading the knowledge of Gâ€'d in their surroundings. Forlorn, the
Angel of Death complained again that his job was too difficult, well-nigh
impossible. "Fear not," said the Creator, "I will change your name
again. From now on, you will be known as Satan. No one will recognize you."

So, Satan began his career. His work went well until Moses made his
appearance. When he began teaching Torah, Satan was ready to throw in the
towel for good. He appeared before the Creator asking for a merciful
end; now he truly felt useless. Again, his name was changed. This time,
he was renamed "Arrogance."

Arrogance now began his career. This time, his disguise was so good
that he even penetrated houses of Torah learning. The more a true scholar
studies, the more he realizes how little he really knows. However,
under the influence of Arrogance, people would study and not be humbled by
their knowledge. Instead, they assumed airs of superiority and looked
down with disdain at the unlearned. Of course, they sugarcoated these
feelings by claiming to defend the dignity of their knowledge, not their
own person.

This continued until Rabbi Israel Baal Shem Tov arrived in this world.
He revealed the true unity of Gâ€'d, before whom all are equalâ€"no
matter their level of scholarship.

Again the Evil Side came before the Creator, disguised as Arrogance,
asking for a merciful end. Again his name was changed. This time instead
of plain Arrogance, it would be known as "Fear of Arrogance." Being
less bold than plain old Arrogance, Fear of Arrogance could do its work in
peace.

"Now listen here," concluded the Mitteler Rebbe, "you should know that
Fear of Arrogance is Arrogance, who is Satan, who is the Angel of
Death, who is the Serpent himself! Quickly, throw him out of your house
because your life is at risk!"[1]


Footnotes:
1. Sources: Shmuos V'Sippurim, vol. 2, pp. 169-170; Rshimos Dvorim,
vol. 4, pp. 187-189. See also Otzar Sippurei Chabad Volume 16 pp. 48-50.