"How are we are meant to understand the killing of 200 פלשתים (Phillistines) by Dovid HaMelech, and his bringing their ערלות (foreskins) to Shaul HaMelech," my friend wanted to know. My initial thought was to point out that the פלשתים are referred to as ערלים (uncircumcised) in many places in Tanach. Rashi teaches us that the literal meaning of ערל is a blockage. Ergo, the פלשתים represent some sort of blockage to the Jewish Nation whicd King Dovid needed to remove in order to take his rightful place. More than that I was in the dark...
However, after further review I discovered a comment by the בעל הטורים (Baal Haturim) that shed much light on the issue. He quotes the Mesorah (an ancient, cryptically terse, Midrash) which points out that we find the word וימלאום in two places. The first place is in פרשת תולדות (Parshas Toledos) in reference to the fact that Avraham had dug wells which the Plishtim then filled (וימלאום) requiring Yitzchak to dig the wells once again. The second context is when Dovid filled (וימלאום) the quota of ערלות (foreskins) that Shaul had demanded of him. This connection made it clear to me that my original suspicions were correct. Clearly, the בעל הטורם was drawing a connection between the stopping up of the wells by the פלשתים and the need for Dovid to remove the ערלות of the פלשתים.
It still begs the question: What is being stopped up?
The Ramban is puzzled by the amount of text taken up in the Torah with the discussion of the wells. His understanding is that the wells represent the ability to allow the spiritual forces introduced by Avraham and Yitzchak to sprout forth in the world. The פלשתים were fighting against the dissemination of those teachings, and Avraham and Yitzchok were constantly fighting back. By the time it came to Yaakov, the battle had been won. Presumably then, we are safe in assuming that the פלשתים at the time of Dovid and Shaul represent the same force; they were blocking the spiritual growth of the Jewish Nation. Only after their defeat would that growth be possible. Interestingly, after the victories of Dovid over the Plishtim, we no longer find them any reference to their oppressing Klal Yisroel in Tanach.
When it comes to the אבות (patriarchs) it is quite evident that during the time of Avrohom and Yitzchok their ability to disseminate their teachings on a wide and long term scale was quite limited. The נפש אשר עשו בחרן (souls brought close to God in Charan) disappear from the scene never to be seen again. The families of the first two patriarchs are very small, and not all the children follow in their spiritual path. It is only with the advent of Yaakov, after Yitzchok had successfully concluded his battles with the Plishtim that we find ופרצת ימה וקדמה that he had the ability to begin to spread his family, and his teachings all over. Furthermore, what do we find in the Torah of the blessing of Avraham to Yitzchok at the end of his life? Nothing. It is only after Yitzchok has negotiated a truce with the Plishtim, and gotten them to stop blocking him that we can see the true poetry of the heart of Klal Yisroel ויתן לך אלקים מטל השמים ומשמני הארץ (And God shall give you from the dew of heaven and the fat of the earth). It is only then that we find blessings such as those that Yaakov gave his sons prior to his death.
I would suggest that something similar is true generations later in the time of Dovid HaMelech. Dovid and his son Shlomo represent the לב (heart) of the Jewish Nation. It is in their words that we find the most beautiful expressions of the soul of a Jew. We find no such expressions beforehand. It seems that the full expression of the soul of the Nation was suppressed as long as the Plishtim were around. It was only with their demise that these expressions became possible. Perhaps we can also suggest that as long as the Plishtim were present the manifestation of God's presence was more limited as well. This is why the Nation only had a משכן (Tabernacle) until the demise of the Plishtim. And that was a structure which the Phillistines succeeded in destroying. It was only with Dovid's victories over the פלשתים that it became possible to build a בית המקדש (Temple).
This final point would seem to be supported by the following. Yitzchok was never victorious over the פלשתים, all he accomplished was a truce with אבימלך (Avimelech). The full measure of outpouring would have to await a victory over them and an abolishment of the truce. When Dovid tried to capture Yerushalayim he was told that he could not until he removed the blind and the lame from there. Our sages teach us that the blind and the lame were statues that symbolized the treaty made between Yitzchok and Avimelech. As long as that treaty was in force, Yerushalayim, the home of the greatest expression of the spirituality of the Jewish Nation, would not be able to be in Jewish hands. That expression could never be fully realized. Dovid sought someone to remove the blind and the lame and יגיע בצנור (reach the pipeline). It was only be finally being victorious over them and removing this scourge from the midst of the Jewish Nation that the full expression, the completely open pipeline of spiritual abundance, would be able to be bestowed upon the people.
However, after further review I discovered a comment by the בעל הטורים (Baal Haturim) that shed much light on the issue. He quotes the Mesorah (an ancient, cryptically terse, Midrash) which points out that we find the word וימלאום in two places. The first place is in פרשת תולדות (Parshas Toledos) in reference to the fact that Avraham had dug wells which the Plishtim then filled (וימלאום) requiring Yitzchak to dig the wells once again. The second context is when Dovid filled (וימלאום) the quota of ערלות (foreskins) that Shaul had demanded of him. This connection made it clear to me that my original suspicions were correct. Clearly, the בעל הטורם was drawing a connection between the stopping up of the wells by the פלשתים and the need for Dovid to remove the ערלות of the פלשתים.
It still begs the question: What is being stopped up?
The Ramban is puzzled by the amount of text taken up in the Torah with the discussion of the wells. His understanding is that the wells represent the ability to allow the spiritual forces introduced by Avraham and Yitzchak to sprout forth in the world. The פלשתים were fighting against the dissemination of those teachings, and Avraham and Yitzchok were constantly fighting back. By the time it came to Yaakov, the battle had been won. Presumably then, we are safe in assuming that the פלשתים at the time of Dovid and Shaul represent the same force; they were blocking the spiritual growth of the Jewish Nation. Only after their defeat would that growth be possible. Interestingly, after the victories of Dovid over the Plishtim, we no longer find them any reference to their oppressing Klal Yisroel in Tanach.
When it comes to the אבות (patriarchs) it is quite evident that during the time of Avrohom and Yitzchok their ability to disseminate their teachings on a wide and long term scale was quite limited. The נפש אשר עשו בחרן (souls brought close to God in Charan) disappear from the scene never to be seen again. The families of the first two patriarchs are very small, and not all the children follow in their spiritual path. It is only with the advent of Yaakov, after Yitzchok had successfully concluded his battles with the Plishtim that we find ופרצת ימה וקדמה that he had the ability to begin to spread his family, and his teachings all over. Furthermore, what do we find in the Torah of the blessing of Avraham to Yitzchok at the end of his life? Nothing. It is only after Yitzchok has negotiated a truce with the Plishtim, and gotten them to stop blocking him that we can see the true poetry of the heart of Klal Yisroel ויתן לך אלקים מטל השמים ומשמני הארץ (And God shall give you from the dew of heaven and the fat of the earth). It is only then that we find blessings such as those that Yaakov gave his sons prior to his death.
I would suggest that something similar is true generations later in the time of Dovid HaMelech. Dovid and his son Shlomo represent the לב (heart) of the Jewish Nation. It is in their words that we find the most beautiful expressions of the soul of a Jew. We find no such expressions beforehand. It seems that the full expression of the soul of the Nation was suppressed as long as the Plishtim were around. It was only with their demise that these expressions became possible. Perhaps we can also suggest that as long as the Plishtim were present the manifestation of God's presence was more limited as well. This is why the Nation only had a משכן (Tabernacle) until the demise of the Plishtim. And that was a structure which the Phillistines succeeded in destroying. It was only with Dovid's victories over the פלשתים that it became possible to build a בית המקדש (Temple).
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