When, however, we pass from the physical to the moral sequences of the fall, our Jewish authorities wholly fail us. They teach, that man is created with two inclinations - that to evil (the Yetser ha-ra), and that to good; [779] the first working in him from the beginning, the latter coming gradually in the course of time. [780] Yet, so far from guilt attaching to the Yetser ha-ra, its existence is absolutely necessary, if the world is to continue. [781] In fact, as the Talmud expressly teaches, [782] the evil desire or impulse was created by God Himself; while it is also asserted [783] that, on seeing the consequences, God actually repented having done so. This gives quite another character to sin, as due to causes for which no blame attaches to man. [784] On the other hand, as it is in the power of each wholly to overcome sin, and to gain life by study and works; [785] as Israel at Mount Sinai had actually got rid of the Yetser ha-ra; and as there had been those, who were entirely righteous [786] - there scarcely remains any moral sequence of Adam's fall to be considered. Similarly, the Apocrypha are silent on the subject, the only exception being the very strong language used in II. Esdras, which dates after the Christian era. [787] [788]
4. In the absence of felt need of deliverance from sin, we can understand, how Rabbinic tradition found no place for the Priestly office of the Messiah, and how even His claims to be the Prophet of His people are almost entirely overshadowed by His appearance as their King and Deliverer. This, indeed, was the ever-present want, pressing the more heavily as Israel's national sufferings seemed almost inexplicable, while they contrasted so sharply with the glory expected by the Rabbis. Whence these sufferings? From sin [789] - national sin; the idolatry of former times; [790] the prevalence of crimes and vices; the dereliction of God's ordinances; [791] the neglect of instruction, of study, and of proper practice of His Law; and, in later days, the love of money and party strife. [792] But the seventy years' captivity had ceased, why not the present dispersion? Because hypocrisy had been added to all other sins; [793] because there had not been proper repentance; [794] because of the half-heartedness of the Jewish proselytes; because of improper marriages, and other evil customs; [795] and because of the gross dissoluteness of certain cities. [796] The consequences appeared not only in the political condition of Israel, but in the land itself, in the absence of rain and dew, of fruitfulness and of plenty; in the general disorder of society; the cessation of piety and of religious study; and the silence of prophecy. [797] As significantly summed up, Israel was without Priesthood, without law, without God. [798] Nay, the world itself suffered in consequence of the destruction of the Temple. In a very remarkable passage, [799] where it is explained, that the seventy bullocks offered during the Feast of Tabernacles were for the nations of the world, R. Jochanan deplores their fate, since while the Temple had stood the altar had atoned for the Gentiles, but who was now to do so? The light, which had shone from out the Temple windows into the world, had been extinguished. [800] Indeed, but for the intercession of the Angels the world would now be destroyed. [801] In the poetic language of the time, the heavens, sun, moon and stars, trees and mountains, even the Angels, mourned over the desolation of the Temple, [802] [803] and the very Angelic hosts had since been diminished. [804] But, though the Divine Presence had been withdrawn, it still lingered near His own; it had followed them in all their banishments; it had suffered with them in all their sorrows. [805] It is a touching legend, which represents the Shekhinah as still lingering over the western wall of the Temple [806] - the only one supposed to be still standing. [807] Nay, in language still bolder, and which cannot be fully reproduced, God Himself is represented as mourning over Jerusalem and the Temple. He has not entered His Palace since then, and His hair is wet with the dew. [808] He weeps over His children and their desolateness, [809] and displays in the heavens tokens of mourning, corresponding to those which an earthly monarch would show. [810]