Ad tumam, until their conclusion, implies that the Torah is teaching us a novel chiddush. Moshe Rabbeinu taught the entire Torah – from beginning to end. This chiddush begs elucidation. How could one think that Moshe abridged the Torah, that he did not recite it in its entirety? Horav Moshe Feinstein, zl, explains ad tumam to mean that Moshe’s recitation went beyond verbalization. He did not just read words; rather, he provided an in-depth explanation, analysis and synthesis of the various approaches toward understanding the Torah’s lessons and message. He guided the people toward a clear and undiluted understanding of our blueprint for life.
Perhaps tumam is derived from tam – simple, complete, and pure. The purity of the Torah and its Divine authorship are revealed through Moshe’s complete transmission of it. Thus, “conclusion” does not merely mean reaching the final words, but rather bringing the teaching to its fullest completion and understanding.
One who takes this attitude toward Torah study actually lives the Torah, as it becomes his life to the point that the Torah defines everything, every experience.
One of the greatest illuyim, Torah geniuses, of the previous generation was Horav Mordechai Pogromansky, zl. Veritably, words elude me to describe both his genius and devotion to Torah properly. This is especially true in light of the fact that he did not enter the ranks of the yeshivah until he was past his teenage years. During the Holocaust, he maintained his unshakable faith in Hashem, despite the numerous tragedies which he had witnessed. He would constantly reiterate to his friends and students, “Hashem is here with us. He does not let the Nazi do what he wants. Otherwise, we would all be gone. He has a Divine Plan.”
