The Ark of the Moral Universe.

In majestic language, Moses breaks into song,

investing his final testament to the Israelites with all the power and passion at his command.

He begins dramatically, but gently, calling heaven and earth to witness what he's about to say,

sounding ironically very much like the

quality of mercy is not strained, Portia's speech in the merchant of Venice.

I zinawa shamanva, d'arbera, listen you heavens, and I will speak, hear you earth, the words of my mouth,

let my teaching fall like rain, and my words

descend like dew, like showers on new grass, like abundant rain, on tender plants.

But this is a mere prelude to the core message Moses wants to convey.

It's the idea known as Tziducadin, vindicating God's

justice. The way Moses puts it is this, Hatsur Tamimpa'alo. He is the rock, his works are perfect,

and all his ways are just, a faithful God who does no wrong, upright and just is he.

This is a doctrine fundamental to Judaism and its understanding of evil and suffering in the world,

a difficult but necessary doctrine. God is just.

Why then de bad things happen?

Shiches lo, lo, ban of of mumum. Is he corrupt? No.

The defect is in his children a crooked and perverse generation. God requites good with good,

evil with evil when bad things happen to us. It's because we have been guilty of doing bad things ourselves.

The fault lies not in our stars, but ourselves. Moving into the prophetic mode, Moses foresees,

what he's already predicted even before they've crossed the Jordan and entered the land. Throughout

the book of Deuteronomy has been warning of the danger that in their land, once the hardships of the desert and entered the land. Throughout the book of Deuteronomy has been warning of the danger that

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