Nothing seems to encapsulate Jewish tzores, pain, like the phrase “oy vey.”
This phrase is one of the best-known Yiddish phrases, a language so common among pre-World War Two European Jews that it is estimated 85% of Holocaust victims were Yiddish speakers.
Yiddish also gives us all the resonant variations of this lament, most notably “oy vey iz mir” (“woe to me!”) and “oy gevalt” (“woe! violence!”).
Yiddish is a language based on High German mixed with many elements such as Hebrew. It comes as no surprise that Merriam Webster’s dictionary traces “vey” to the Middle High German wē — which means “woe.”
Although “oy vey” is thought to be of German origin, in fact there are far older sources in both biblical Hebrew and Aramaic. Aramaic is the language of the Talmud, much of Midrash, and also parts of scripture, such as sections of the books of Daniel and Ezra.
The Torah uses the word “oy/אוי” which means woe, on several occasions, such as Numbers 21:29, and Numbers 24:23.
Targum Onkeles, an Aramaic translation and commentary of the Bible, translates the word oy/אוי into vay/ויי. So, the biblical Hebrew translation of woe is “oy” and the Aramaic translation, “vay.”
To understand how old the Targum Onkeles is, a brief background is necessary. Onkeles was a Jewish convert who was the nephew of a Roman emperor (either Titus or Hadrian) who recorded an existing translation, or targum, of the Torah that according to Jewish sources originated at Sinai. The reason Aramaic was a language present at Sinai is because the patriarch Jacob married wives from Aram (an area where present day Syria is located), and in fact Jacob lived in Aram for 20 years. As a result, Aramaic became a part of Jewish culture and was still known to the Jewish people hundreds of years later at Sinai.
The terms “oy” and “vey” are found in two languages that are as old as the Jewish people themselves.
At later points in history Aramaic once again became a common Jewish language, and as a result a number of other Jewish works are written in Aramaic.
Because the Targum Onkeles is considered the most authentic translation of the Torah, the Talmud teaches one should recite the weekly Torah portion along with this translation.
The terms “oy” and “vey” are found in two languages that are as old as the Jewish people themselves, “oy” in Hebrew, and “vey” in Aramaic. According to this explanation, the two words are really the same word – woe – in two languages.
What Does Alcohol Abuse Have to Do with It?
A possible alternate origin of the double term of “oy vey” is as follows.
The book of Proverbs offers a lesson about the dangers of alcohol abuse.
The verse in Proverbs says, “Who cries “Oy?” Who cries “Avoy?” Who is contentious? Who prattles? Who was wounded for naught? Whose eyes are red? Those who linger over wine, those who inquire over mixed drinks” (Proverbs 23:29-30).
Rabbi Eliyahu of Vilna (1720-1779, known as the Vilna Gaon) offers a detailed explanation of this teaching, explaining the difference between the sorrowful terms of “oy” and “avoy,” which is nearly the same as the modern “Vey.”
He writes that three groups are affected in different ways by an alcoholic. The first group, affected the most significantly, is the immediate family. Second, friends and relatives who are affected to a lesser extent. Finally, anyone coming in contact with this person will be impacted to some extent. By dividing this teaching of Proverbs into three sections Rabbi Eliyahu demonstrates the impact each of these three groups receives.
Who cries “Oy?” Who cries Avoy?”
The closest and most intimate group affected by the alcoholic cries “Oy!” when they notice their relative starting to self-destruct. They cry “Avoy!” when he is no longer able to provide emotionally or monetarily for them and they are suffering.
Who is contentious? Who prattles?
The second group, the alcoholic’s friends, aren't directly dependent on this individual. However, the negative behavior caused by the alcohol abuse results in contention when their friend is no longer acting as a friend should. Prattling is what happens as word gets out about how this person, who is now under the negative influence of alcohol, has changed.
Who is wounded for naught? Whose eyes are red?
Lastly, a drunken person’s encounters with strangers can result in fights and people wounded for naught. “Eyes which are red,” is a euphemism for hysterical laughter, which is the unfortunate reaction people may have when they watch the behavior of the alcoholic.
The first section is a description of an incredibly sad situation, a formerly responsible and loving person changed by addiction. The people most affected, the spouse, children, and other members of the household, cry out “Oy” when first noticing the changes occur. This word describes the emotional pain of seeing a loved one horribly transform. Afterwards, when the physical effects of this transformation start to initiate, they cry out “Avoy.” There is no one to pay the bills, help with the chores, provide assistance, and give loving companionship.
To summarize, Rabbi Eliyahu translates the word “Oy” as the recognition of a tragedy unfolding, and “Avoy” as the suffering when that tragedy takes effect. Perhaps the modern “oy vey” is an expression of these two feelings.
Oh no! Oh wow!
A fascinating addendum to this discussion is the similarity between the Aramaic term for woe which is “Vay/ווי,” and the Aramaic expression of "Vah/"ווה which is an exclamation of joy. Perhaps there is an important message contained in these similar sounding, yet completely different words. The difference between a catastrophically bad situation and a wonderful outcome can hinge on a very small decision. Can I have the humility to accept a well-meaning criticism or should I arrogantly brush it off? One can listen to advice before problematic behavior becomes an insurmountable issue, and tragedy can be avoided.
A quick, positive decision can be the difference between “Vey,” and “Vah,” “Oh no!” and “Oh wow!”
