Parsha Ki Thavo – “until this day”

Rabbi Singer:

Shalom.
Thank you for your reply.
I was reading this weeks parsha and saw a contradiction between the Torah and Paul’s teachings (and there is no contradiction in the truth)
Paul states (Romans 11:8) that the Israelites are blind and deaf; (to quote the NIV:
“as it is written, G-D gave them a spirit of stupor, eyes that could not see and ears that could not hear, to this very day.” cross-referencing to Deuteronomy 29.4, Isaiah 29.10) and that “spiritual blindness has happened to Israel [….]” (Romans 11.25) this contradicts the passuk – Devarim 29:3 “But Hashem has not given you a heart to know or eyes to see or ears to hear until this day.” (The Torah and the JPS places the phrase, “until this day” at the end of the passuk, whereas most Xtian versions make the verse to read as if HaShem has not “given Israel a heart, etc.” (some even change the meaning of and place the phrase at the beginning of the passuk) – The Torah and the JPS naturally makes the verse state that, during a part of and after this day HaShem has given {past tense} Israel “a heart to know and eyes to see and ears to hear;” as the word/phrase (until) ayd hayom hazeh עד היום הזה indicates a stopping point in an event. For instance, we use the term “until I park my car” or “until it began to rain” to say something happened in the past tense, as I read the passuk!
 
Correct me if I understand the passuk wrong.
 
Rashi’s comment, in part, states –
 
(referencing the miracles of 29.5)
 
“[…] he said to them, “This day, you have become a people [to the L-RD your G-D]” (Deut. 27:9). [This meant:] “It is today that I [Moshe] understand that you cleave to the Omnipresent and desire Him.” “
 
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It says (Devarim 29.5): “in order that you shall know that I am Hashem, your G-d.

“And I took you forty years in the Wilderness, your clothes were not worn out on you, nor your shoes were not worn out on your feet, Bread you did not eat, nor wine did you drink – in order that you shall know that I am Hashem, your G-d.”

RASHI: “This is the chesed which Hashem gave them so that they should know He is their protecting G-d.”

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Moreover, there is the passuk (Devarim 4.39) “know this day, and lay it to thy heart, that the L-RD, He is G-D in heaven above and upon the earth beneath; there is none else.”
HaShem does not require that we BELIEVE rather He requires that we KNOW and that knowledge comes from a tangible fact (Betrothal as in, Hoshea 2.21, 22 “And I will betroth you to me forever. […] And you shall know HaShem.”)
 
As the Torah relates, “And their children, who did not know, will hear and learn to fear the L-RD, your G-D, all the days that you live on the land, to which you are crossing the Jordan, to possess.” Devarim 31.13
 
RASHI on Devarim 29.6: And then you arrived at this place: Now you see yourselves in greatness and in honor; [but] do not rebel against the Omnipresent nor let your hearts become haughty; rather, “Observe the words of this covenant” (verse 8). Another explanation of “Yet… the Lord did not give you a heart to know” (verse 3): No one can fathom neither the depths of his teacher’s mind nor the wisdom of his studies before forty years. Hence, the Omnipresent was not strict with you until this day; but from now on [since today marks forty years for the people of Israel], He will be strict with you; and therefore: “Observe the words of this covenant…” (verse 8).
 
(Here, I lost part of my email as I was typing, so I lost my train of thought!)
And then you arrived at this place means that they acquired a position vis-a-vis The Holy One. As it says, Ayeka (B’rashith 3.9)
(What is implied by the verses surrounding 29.3, for instance, the passuk Devarim 29.6, is that now that they have conquered Sihon King of Heshbon and Og King of Bashan and caused the land to be distributed for an inheritance to Reuven, Gad and Manasseh, they are ready to conquer the Land of Canaan as they no longer have a slave mentality!
 
As I see it; Sihon and Og and the inheritance given to Reuven, Gad and Manasseh were merely a Test and was a tikkun for the sin of the spies as well as for the sin of Korach’s Rebellion: (Korach’s Rebellion consisted of a Levite, and two members of the tribe of Reuven –
 
“Encamping next to the tribe of Reuben were the Levites, sons of Kohath. Due to this proximity–“Woe to the wicked man, woe to his neighbor”– Korah, who was of the Kohath family, was joined in rebellion by Reuben’s sons, Dathan and Abiram (Num. 16:1)” )
Devarim 29.6, 7:  And Sihon, the king of Heshbon, and Og, the king of Bashan, came out towards us in battle, and we smote them. And we took their land, and we gave it as an inheritance to the Reubenites, the Gadites, and to the half tribe of Manasseh.
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Anyways, I saw the contradiction when reading Ki Thavo, What’s Bothering Rashi by Dr. Avigdor Bonchek

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