THE SELECTION OF PROEMIAL AND PROOF-TEXTS IN THE AGGADIC MIDRASHIM

Although there is a corpus of scholarly literature devoted to the origin, structure, place and purpose of the proem in the aggadic Midrashim, the problems presented by the actual selection of proemial verses have not been fully explored. As we observed above, the characteristic feature of the proem is the opening quotation – usually from the Hagiographa – which may have no apparent relevance for the lection of the day. Yet the preacher proceeds to relate this remote verse to some aspect of the seder – or haphtarah – often without explaining his choice of text, or justifying its application to his theme from the pericope.

Frequently, the association between the proemial and Seder verses is an obvious one, based upon an easily recognisable verbal link. In many cases, however, the choice of proemial verses appears entirely arbitrary, as will be seen from the examples cited subsequently, leaving the modern reader to wonder what prompted the preacher to select his verse, and how his audience recognised its relevance for the morning's lection.

According to the view advocated by a number of scholars, notably Bloch, Bacher and, more recently, J. Heinemann, the early preacher enjoyed complete freedom, both in his choice of proemial verse, and in the manner of its interpretation. Although the congregation might recognise the preacher's purpose in citing his ‘remote’ verse, since they were familiar with the morning's lection, they would not know how he intended to establish the midrashic link between the proemial and Seder verses. In his ingenious exposition of his proemial text with reference to the morning's lection, the preacher manifested his art and skill.