The "Wise Courtier" in Rabbinic Literature

Abstract

Certain plot lines seem to repeat themselves in the Bible, which scholars have identified as literary technique called the type-scene. A type-scene is a series of recurrent narrative episodes attached to the careers of biblical heroes ... that are dependent on the manipulation of fixed constellation of predetermined motifs. (1) Various examples of this have been identified in the Bible, for example, the story of foreigner meeting his future wife at well (Abraham's servant acting on behalf of Isaac, Jacob, and Moses). This does not imply that the story is fictitious; only that certain details were emphasized in order to make the story fit into particular plot line. The reader is meant to notice this as being written in the style of type-scene and to take note of the significant parallels and differences between the episodes. (2) Sometimes type-scene includes so many plot elements that entire chapters in the Bible resemble one another. In this article we will present the type-scene found in the Joseph narrative (particularly Gen. 41) and repeatedly in the Book of Daniel, and note its use in rabbinic literature, especially in the rabbinic interpretations of the Book of Esther. This would indicate that the rabbis were well aware of this type-scene and used it as guide for their own midrashic additions. The parallels in the stories of Joseph and Daniel have long been noted in both traditional commentaries and academic scholarship. The basic plot line is called either tale, contest or wise courtier type. This story is found in literature throughout the world. The basic elements include person of low stature as the hero, he is falsely imprisoned, then solves puzzle posed by person of high stature (e.g. king) and is rewarded. (3) Certain theological elements are particular to the biblical narratives, such as the hero having the divine spirit rather than drawing on his own wits. (4) Additionally, the Bible seems to use this plot line specifically in narratives describing success in the Diaspora. It has been suggested that it was considered particularly important to stress Jewish wisdom and statecraft during periods of foreign domination in order to strengthen the sense of worth and ethnic pride of the Jewish people. (5) Beyond the basic wise courtier elements, there are many points of similarity between the Joseph and Daniel narratives: 1. The hero is taken into captivity. 2. The hero is good-looking (Gen. 39:6; Dan. 1:4). 3. The hero successfully faces test of faith in the foreign land (Joseph with Potiphar's wife in Genesis 39:7-12, Daniel with the king's food in Daniel 1:816). 4. A cryptic message is given to the king. 5. This message poses danger to the king or kingdom. 6. The king is agitated (Gen. 41:8, Dan. 2:1, 4:2, 5:6). 7. Inability of the king and his court to interpret the cryptic message (Gen. 41:8, Dan. 2:1-11, 4:4-7, 5:5-9). 8. The hero has someone at court who presents him to the king (the cup-bearer in Genesis 41:9-13, Arioch in Daniel 2:25, the queen in Daniel 5:10-12). 9. The hero has the divine spirit (Gen. 41:38; Dan. 4:6, 5:11). 10. The hero interprets the cryptic message. 11. The hero states that the interpretation of dreams rests with God (Gen. 40:8; Dan. 2:28). 12. God makes known what will come to pass (Gen. 41:25; Dan. 2:28, 4:21-22, 5:28). 13. The hero is decorated with chain around his neck (Gen. 41:42; Dan. 5:29). 14. The hero is promoted/rewarded by the king (Gen. 41:39-45, Dan. 2:48, 5:29). Particulars of each episode vary. Pharaoh has two dreams in one night, one of cows and one of ears of grain; Nebuchadnezzar has his dreams one at time, giant idol and later tree; and with Belshazzar the cryptic message is not dream at all, but mysterious writing on the wall. Furthermore, not every version of the type-scene contains all of the expected elements. …