No kvetching about this ‘charming and learned book’

True, Wex stretches some points. He finds some of the roots of kvetching in the society of the ancient rabbis and the disputes of Mishnaic scholars. I must admit this is a stretch. He also dwells too often on Yiddish principles that he himself invents. He calls one such notion the "aftselakhis" impulse, the drive to do things simply because they are contrary to the wishes of others.

Even so, I found many myth-shattering gems of insight in this book pertaining to topics of religion, food, sex, demons, insults, and the goyim.

For instance, all my life I had thought that the "bubbe mayse" was a grandmother’s tale. But in a lengthy discourse, Wex informs us that the term derives from the widely popular medieval Italian romance "Buovo d’Antona," a story of the love of Bovo and Druzane. When translated into Yiddish in 1507-1508 by Elia Levita these stories became the "Bove-Bukh." In 1541, it was the first non-religious printed Yiddish book, and was reprinted over the years in at least 40 editions. By reference to this famous work, any romanticized story in Yiddish became a bove-mayse. Later folk etymology confused this with a bubbe-mayse or a grandmother’s tale.

The author pursues all kinds of language games in his own writing, and engages in puns throughout the book. In one discussion, Wex introduces the town of Teaneck as a pun on words, saying that a girl had to wear a turtleneck to the movies in Teaneck.

I’m glad that I listened to this book, rather than reading it from a printed edition. Through the CD, I got to hear the full resonance of the Yiddish idiom. This book on CD is a second-generation audiobook. The book is also available as a downloaded audiobook, which you can listen to on your iPod or similar device.

You’ll find some audiobooks, like this one, are read by the author. This has its plusses and minuses. For one thing, the author ought to know best how to best emphasize and dramatize his own writings. The downside is that an author generally sounds less polished than a professional reader. In this case Publisher’s Weekly calls Wex’s reading style "a cross between Dustin Hoffman’s ‘Rain Man’ character and a classic Yiddish whine." After my first hesitations, I decided that his inflection was perfectly suited to his content.

I’m a late convert to the audiobook medium. I glommed onto mainly non-fiction audiobooks as a desperate way to save my sanity during my daily commute. This particular book actually made me look forward to the traffic jams on the GWB.

As a professor of Judaism, I listened fruitlessly for any inaccuracies in the author’s description of the references in Yiddishisms to Jewish law, culture. and history. I caught only two minor errors. I have my doubts about a few of the more complex explanations that Wex proposes for the origin of some Yiddish idioms.

My main caveat is that I doubt a total amhaaretz (Jewish cultural ignoramus) or a complete shaygetz (non-Jew) would be able to follow some of Wex’s compressed and complex excurses on these background subjects. Hence, this book will be best appreciated by the knowledgeable Jewish reader, one who is already somewhat literate in the culture and history of the people of the kvetch. But it is recommended to the general readership at large, who, it appears, are already buying the book in significant numbers.