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How Israel built its most talented baseball roster ever for the 2023 World Baseball Classic
MIAMI (JTA) — As Team Israel celebrated its victory over Nicaragua Sunday afternoon in its opening game of the 2023 World Baseball Classic, there was proof up and down the lineup card of a months-long recruitment process that brought together a slew of major league talent.
There was manager Ian Kinsler, a 14-year MLB veteran and four-time All-Star. Big league pitchers Dean Kremer, who started the game, plus Richard Bleier and Zack Weiss. All-Star slugger Joc Pederson, and major league catcher Garrett Stubbs, who drove in the winning run.
For Kinsler, who played a central role in putting the roster together, the victory served as validation — even if he didn’t know what some of the players actually looked like until they arrived in Miami.
“Knowing the names, and then finally seeing all the faces and everybody coming together and playing a good game yesterday was very rewarding,” Kinsler said Monday. “It was a lot of fun.”
Pulling the team together took a combination of personal cajoling, a widely respected manager, Jewish geography and an effort to tap — and ignite — the sometimes embryonic Jewish identities of players who hadn’t given much thought to how their Jewish roots and baseball prowess might be combined.
“There’s quite a few guys who really want to help Israel and feel Jewish and buy into it,” Team Israel general manager Peter Kurz told the Jewish Telegraphic Agency. “We evolve towards those players more — a player who says that he’s been to Israel, or that he’s connected to Israel. We definitely like to keep more than a player who was not connected at all, even though we try to go for the best athletes.”
The journey to assemble Team Israel, a 30-man roster composed largely of American Jewish ballplayers, half of whom have MLB experience, actually began back in 2021.
While playing for Israel’s 2020 Olympic team, Kinsler had conversations with Kurz and Israel Association of Baseball president Jordy Alter about managing the team in 2023.
“Once I developed the relationship with those two in the Olympics, it was a pretty easy decision,” Kinsler told JTA prior to the WBC. Kinsler had never managed a team before, at any level.
After he took the helm last June, Kinsler took a lead role in the team’s recruitment, working off a preliminary list of 50 players who were eligible to play for the team — meaning they were Jewish themselves, or the child or the grandchild of a Jew or married to one, and thus eligible for Israeli citizenship.
Kurz said Kinsler’s reputation around baseball was a key factor in offering him the job.
“There’s no doubt that Ian is one of the most respectable Jewish players that’s ever played the game before,” he said. “People respect him and they look up to him. Having experienced being in Israel twice, and playing for us in the Olympics, it just gives him that much more legitimization to talk to these players and ask them to come play for Team Israel.”
Kinsler is not the WBC’s only inexperienced manager who was chosen in part as a draw for players. Former players Mark DeRosa (United States), Mike Piazza (Italy) and Yadier Molina (Puerto Rico) are all managing, and Nelson Cruz is both a player on the Dominican Republic team and its general manager.
Ian Kinsler played for Team Israel at the Olympics in Tokyo after 14 MLB seasons. (Courtesy of JNF-USA)
As Kinsler began his recruitment, his first call was to Joc Pederson.
“It’s been an awesome experience,” Pederson told JTA. “I really enjoyed my time last time I played [in the 2012 WBC qualifier], and I wanted to do that again. Great group of guys.”
From there, Kurz said, he and Kinsler went down the list of Jewish major leaguers, calling each one to gauge their interest in representing Israel in the World Cup-style tournament. Given the timing of the WBC — just weeks before Major League Baseball’s Opening Day — it was largely a conversation about logistics.
“I think it wasn’t really necessarily the conversation about ‘Are you Jewish?’ Or ‘Are you eligible to play for Team Israel,’” Kinsler explained. “I think it was more of a conversation of ‘do you want to participate?’”
Pederson, who texted fellow big league players like Houston Astros star Alex Bregman and Milwaukee Brewers first baseman Rowdy Tellez (who is playing for Mexico), said health concerns and having enough time to get ready for the season were factors. New York Yankees players Harrison Bader and Scott Effross dropped out because of injuries.
And why did Pederson want to help recruit? It’s simple: “Because I like winning, and I want to win,” he said.
Israel hoped that having big-name players like Kinsler and Pederson lead the outreach efforts would pay off. While some of the game’s top Jewish stars ultimately did not join the team — namely Bregman and Atlanta Braves ace Max Fried — their work was far from fruitless, as this roster boasts the most major league experience Israel has ever had.
“I tried to get Peter to hold off as long as he could, so I could be the first one to get in touch with people,” Kinsler said. “Because I do think it helps hearing from a player.”
When making his calls, Kinsler said he shared his experience playing in the 2017 WBC with the U.S. team, plus “what kind of environment we’re trying to create for Israeli baseball.”
While navigating spring training schedules and injuries is certainly part of it, Kurz said there were many players who were excited for the opportunity to wear Israel across their jersey.
One of those players is Baltimore Orioles pitcher Dean Kremer, who was the first Israeli to be drafted into the MLB. Kremer, whose parents are Israeli, was born and raised in California, but has spent time living in Israel.
Dean Kremer pitches against Nicaragua in Israel’s first game of the 2023 World Baseball Classic, March 12, 2023, in Miami. (Courtesy Team Israel)
“Playing for Team Israel, anytime I get to put on that uniform is special for me,” Kremer said after pitching in Israel’s victory over Nicaragua. “It’s like another home. So every time I get to represent it’s one of the better feelings.”
Pederson added that the whole team “feels extremely proud.”
Ryan Lavarnway, a veteran catcher who has also played for Israel since 2017 and is seen as one of its leaders, has been vocal about how much it means to him to suit up for Israel.
“Playing for this team is super meaningful to me,” Lavarnway said after Israel’s exhibition game against the Miami Marlins. “It’s been really life changing. And I hope that this next generation of players that are new to this team takes the baton, and it means as much to them as it’s meant to us.”
One of those younger players is Toronto Blue Jays prospect Spencer Horwitz.
“Coming into this, I didn’t know what to really expect, this being my first time playing for Team Israel,” Horwitz said. “It’s living up to everything that people are saying. That environment we were just in was definitely electric.”
With reports of antisemitism on the rise in the United States, Kurz said players are more inclined to publicly identify as Jewish.
“I think a lot of these players feel, even more so, that they have to identify as being Jewish. Nobody’s trying to hide that at all,” he said.
Kurz added that Israel had an easier time recruiting top talent for the 2023 roster than in previous years, for a few reasons.
First, he said, both Team Israel and the WBC itself have gained in prominence over the past decade. For Israel, a surprising run in the 2017 WBC helped put Israeli baseball on the map, garnering excitement among both fans and potential players. And the WBC itself has grown more popular in the United States and around the world, with superstar players such as Shohei Ohtani and Mike Trout suiting up for their ancestral countries, and MLB devoting more resources to marketing the tournament.
Geography also played a role. With most of the games being played in Miami, that allowed MLB players to more easily participate, as half the league has spring training in Florida.
When trying to discover Jewish players, there’s a certain element of word-of-mouth Jewish geography that comes into play, too. No player encapsulates that better than Ty Kelly.
“It’s easy to get the Cohens and the Levys. It’s more difficult to get the Ty Kellys,” Kurz said.
Ty Kelly bats during Israel’s exhibition game against the Miami Marlins, March 8, 2023 in Jupiter, Florida. (Emma Sharon/MLB)
Kurz recalled that about seven years ago, he heard from someone on Long Island who had taken his kids to a minor league game. Kelly was signing autographs and spotted the kids’ kippahs and told them he was Jewish. They told their father, who in turn told Kurz.
“And the rest was history,” Kurz said. Kelly, who has played for Israel since the 2017 WBC, has become another one of the team’s leaders. After this WBC, he will begin his coaching career in the Seattle Mariners organization.
The WBC’s eligibility rules also allowed Israel some flexibility in recruiting. Outfielder Alex Dickerson, for example, is not Jewish, but his wife is.
“This is about creating the best team possible within the rules,” Kinsler said.
Creating the best team also meant creating a strong coaching staff.
Kinsler recruited former Israel manager Brad Ausmus, who was Kinsler’s manager in the big leagues, and former All-Star and fan favorite Kevin Youkilis, the former Boston Red Sox first baseman.
“It was easy,” Youkilis said of his decision to join the team. “Being part of this is part of my heritage, part of growing up Jewish and being bar mitzvahed and all that. It was an easy yes.”
Youkilis, who retired in 2014, said coaching full-time isn’t in the cards for him, but he’s enjoying the experience right now.
“It’s remarkable how good a talent we have, a collective Jewish group of ballplayers that when I was growing up probably wasn’t that strong,” he said. “It’s good to see the next generation of ballplayers, and to be a coach, and to witness it and be around and help guys.”
While this team, and its coaches, is largely a group of American Jews, the uniform says Israel. Even with the fraught political climate in Israel, which is experiencing an uptick in violence and widespread protests over the country’s far-right government and its controversial judicial proposals, both Kurz and Kinlser said politics were not a factor for any player.
“I don’t think in general athletes are too scared of those types of things,” Kinsler said.
Kurz added that leading up to the WBC, numerous players reached out to ask questions and gain a better understanding of the current situation in Israel. But nobody expressed hesitation about identifying with the country. (There have not been protests or anti-Israel demonstrations, as there have been at times in the past when Team Israel plays in the United States and abroad.)
“They’re definitely interested, they want to know what’s going on,” Kurz said. “They want to know who they’re playing for.”
Kelly, who was part of those types of discussions in the clubhouse with the Olympic team, said the players are keeping an eye on the news, but they haven’t had many conversations about it yet.
“I think it’s sort of the nature of the team, having a lot of new guys and people not really knowing what their roles are supposed to be, as far as talking about that stuff, or what their opinions are supposed to be,” Kelly said. “I think that happens as guys get to know each other more.”
Building camaraderie was also a priority for the team. Prior to the tournament, Israel held a private screening of the new documentary “Israel Swings for Gold,” which followed the team’s Olympic experience in Tokyo.
Kinsler said that while the event was not mandatory, he encouraged players to attend.
“I think that’ll be a great bonding experience for us, and something that other teams don’t really have the luxury of using as motivation or bringing togetherness,” Kinsler said beforehand. “That could be an advantage for us.”
And with a tough draw in Pool D, which pits Israel against top teams including the Dominican Republic, Venezuela and Puerto Rico, Israel will need any advantage it can get.
But Israel is no stranger to being the underdog. In fact, the team relishes it.
“We’re certainly the David against the Goliath of the baseball world. But you know, we love it,” Kurz said.
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The post How Israel built its most talented baseball roster ever for the 2023 World Baseball Classic appeared first on Jewish Telegraphic Agency.
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An Israeli poet was scheduled to do a reading in New York. Then her publisher called.
It was supposed to be a party to celebrate the revival of a nonprofit poetry press and to welcome a beloved Israeli poet back to an America quite different from the one she visited decades ago.
But politics in that new America intervened, canceling the party.
Hamutal Bar-Yosef, a contemporary icon of Israeli poetry, had planned to be in New York City this week to read from the new English translation of her collection The Miraculous Mistake.
Bar-Yosef’s book is one of three volumes coming out this fall by Sheep Meadow Press, an American nonprofit that had been dormant since its founder, renowned Jewish poet Stanley Moss, died in 2024.
The scheduled reading was also part of a new chapter for Poets House, a national poetry library and meeting place in Manhattan, which, after a four-year hiatus sparked by the pandemic, reopened in 2024 and began offering rental space.
But as conversations about the upcoming event unfolded, Greg Miller, the new head of Sheep Meadow, grew concerned. Bar-Yosef, who is 86, had just received one of Israel’s most prestigious literary awards, the Bialik Prize for a lifetime of achievement in poetry. But not everyone at Poets House seemed enthusiastic about welcoming her, he told the Forward.
Given her elevated profile and the anti-Israeli climate now pervading the literary world, Miller called off the event. He said select staff from the Poets House offered to help him find a new venue in the spring.
“As a result of this conversation and others it was important for someone who is representative of Israel right now to have security,” Miller said. “And so I made the decision we were going to postpone and find a more appropriate venue, the right spot for her that will give her the audience she deserves.”
Poets House did not respond to the Forward’s inquiries. Bar-Yosef declined to be interviewed for this story.
Sheep Meadow and Poets House have a long history, going back 40 years since Sheep Meadow founder Moss also helped found Poets House as a place that “exists to create a welcoming home for poets, poetry readers and for those who are exploring poetry.”
Moss, whose Almost Complete Poems won the National Jewish Book Award for Poetry in 2016, founded Sheep Meadow Press in 1977 as a nonprofit press with a particular focus on international poets in translation.
Thursday’s event was going to feature a reading of poems from Soon, Moss’s final collection of poems completed in his 99th year. Miller also planned to share the stage with Bar-Yosef to read from his own new collection Green Runs Through It.
Moss and Bar-Yosef appeared together for a reading at the 92nd Street Y when Sheep Meadow published an English translation of Night, Morning, one of her nine poetry collections.
But much has changed for Israeli and Jewish authors since then and especially since the Israel-Hamas War began on Oct. 7, 2023. According to a PEN America report published in July, editors have increasingly ignored submissions, rejected them outright or asked agents not to submit Israeli authors in the future.
Miller said it comes down to what the word Zionism means for audience members. Bar-Yosef believes in a homeland for the Jewish people and the state of Israel, Miller said. For years, she has helped transport Palestinian children from the West Bank to hospitals inside Israel. She has Palestinian family members. A prolific prose writer, literary scholar and translator, at least three of her poetry books have been translated into Arabic. She also has published in journals that include Arabic and Hebrew writers.
But because others have imposed their own meaning on the Z-word, finding a safe and welcoming space in the U.S. for an Israeli to read poetry free of indictment has become a challenge.
“I don’t want to be the shillelagh of the left or the right,” Miller said. “I don’t want Hamutal to be that either.”
Bar-Yosef’s latest collection of verse, originally published in Hebrew in 2020, explores grief through the various losses in her life including the death of her older brother in the War of Independence, the suicide of one of her sons, the murder of family members in the Shoah and choices that have become clear long after the fact and too late to right the wrongs.
“It is poetry that addresses harsh realities directly, eschewing pathos and sentimentality, and refusing to hide behind musicality or fluidity—qualities that can otherwise veil the blemishes and scars of reality,” one reviewer wrote in Haaretz when the original Hebrew edition was released in 2020.
A description of the collection by its distributor, Wesleyan University Press, describes it as “a glimpse of holy solidarity, of a time, perhaps some 500 years in the future, where there will be no need for steel doors and bomb shelters” – a reference to the poem Five Hundred Years, which opens with: “It’s hard to believe, but five hundred years ago people like us had slaves.”
It ends with: “That is how they will talk about wars and terrorist attacks as a way of settling disputes or salvaging pride after five hundred more years, perhaps even less.”
The post An Israeli poet was scheduled to do a reading in New York. Then her publisher called. appeared first on The Forward.
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The power of Sukkot to unite the Jewish people
אין דער גמרא שטייט אַז יעדער ייִד קען — טעאָרעטיש — נוצן די זעלבע סוכּה. דאָס שטרײַכט אונטער דעם פֿאַקט, אַז מיר זענען אַלע גלײַך, און אַלעמען באַגריסט מען גלײַך אין דער סוכּה.
אין דער אמתן, ווען מען וואָלט געבויט אַ גענוג לאַנגע און ברייטע סוכּה, וואָלט דאָס גאַנצע ייִדישע פֿאָלק — אָן אויסנאַם — געקענט אַרײַנגיין אין איר און עסן אין דער זעלבער צײַט.
דער דאָזיקער באַגריף פֿון אַחדות דריקט זיך אויך אויס אין אַ באַזונדערער מצווה פֿון סוכּות: די אַרבעה מינים. די תּורה באַפֿעלט אונדז, אַז דעם ערשטן טאָג סוכּות זאָלן מיר נעמען אַן אתרוג, אַ לולבֿ (אַ צווײַג פֿון אַ טייטל־פּאַלמע), דרײַ הדסים (מירטן־צווײַגן), און צוויי ערבֿות (הושענות), כּדי זיך צו פֿרייען פֿאַרן אויבערשטן.
וואָס שטעלן מיט זיך פֿאָר די אַרבעה מינים? דער אתרוג האָט סײַ אַ גוטן גערוך סײַ אַ גוטן טעם; דער לולבֿ האָט אַ טעם — טייטלען — אָבער קיין גערוך נישט; דער הדס האָט אַ גוטן גערוך אָבער קיין טעם נישט; און די ערבֿה (הושענא) האָט ניט קיין טעם און ניט קיין גערוך.
דער גערוך שטעלט פֿאָר מעשׂים טובֿים, גוטע מעשׂים, וואָס — אַזוי ווי אַ גערוך — האָבן אַן השפּעה אויפֿן אַרום; בשעת דער טעם שטעלט פֿאָר לימוד התּורה, וואָס דערנערט די נשמה אַזוי ווי פֿיזישע שפּײַז דערנערט דעם גוף.
יעדער איינער פֿון די אַרבעה מינים שטעלט פֿאָר אַן אַנדער סאָרט ייִד: עס זענען דאָ ייִדן וואָס צייכענען זיך אויס מיט זייער חכמת התּורה, אַנדערע מיט זייערע גוטע מעשׂים, אַנדערע מיט ביידע, און אַנדערע מיט קיינעם פֿון די צוויי. דער געדאַנק איז, אַז מיר זענען אַלע אָפּהענגיק איינער פֿונעם צווייטן, און יעדער איינער דערגאַנצט דעם אַנדערן. נאָר ווען מען האָט אַלע פֿיר צוזאַמען קען מען מאַכן די ברכה און מקיים זײַן די מצווה.
בכלל ווערט פֿאַרשטאַנען, אַז די לערנונג פֿון דער דאָזיקער מצווה איז, אַז דער וואָס געפֿינט זיך אין דער העכערער רוחניותדיקער מדרגה פֿונעם „אתרוג“, אויסגעצייכנט סײַ מיט חכמה סײַ מיט גוטע מעשׂים, דאַרף זיך — אַלטרויִסטיש — אָפּגעבן מיט דעם וואָס געפֿינט זיך אין דער קאַטעגאָריע פֿון „ערבֿה“, אָן קיין באַזונדערער רוחניותדיקער מעלה.
לויטן זעקסטן ליובאַוויטשער רבין, רבי יוסף יצחק שניאורסאהן זצ״ל, איז פֿאַראַן אָבער נאָך אַן אַנדער דינאַמיק: דער וואָס געפֿינט זיך אין דער מדרגה פֿון „אתרוג“ קען און דאַרף אויך לערנען עפּעס ווערטפֿולס פֿון דעם וואָס געפֿינט זיך אין דער קאַטעגאָריע פֿון „ערבֿה“.
דער וואָס געפֿינט זיך אינעם מצבֿ פֿון „ערבֿה“, אָן קיין באַזונדערער רוחניותדיקער מעלה, און פֿונדעסטוועגן פֿילט ער זיך „זייער ייִדישלעך“, דריקט אויס אַ טיפֿן, אומברעכלעכן ייִדישן צושטאַנד, ניט געקוקט אויף דעם וואָס עס פֿעלט אים אין ייִדישן בילדונג און וויסן. דער וואָס האָט אַ סך געלערנט קען דורך זײַן פּערזענלעכער אַנטוויקלונג אַ סך פֿאַרשטיין און אַ סך פֿילן; פונדעסטוועגן איז אים אָפֿט שווער צו דערגרייכן און אויסדריקן דעם עסענץ פֿון זײַן נשמה. צו דער דאָזיקער בחינה פֿון זײַן אייגענעם מהות קען ער צוקומען דווקא דורך לערנען פֿונעם ייִד פֿון דעם „ערבֿה“־טיפּ, וואָס פֿילט זיך ייִדיש נישט צוליב זײַן ייִדישער בילדונג, נאָר טראָץ דעם וואָס עס פֿעלט אים. זײַן ייִדיש געפֿיל שטאַמט פֿון זײַן עצם הנשמה, דעם „פּינטעלע ייִד“ וואָס איז אינגאַנצן אומאָפּהענגיק פֿון קיין שום סיבה.
דער ליובאַוויטשער רבי זי״ע ווײַזט אָן, אַז די אַרבעה מינים שטעלן פֿאָר די אַחדות פֿונעם ייִדישן פֿאָלק, ניט נאָר ווײַל זיי רעפּרעזענטירן דעם צוזאַמען־פֿאַרבונד פֿון פֿיר פֿאַרשידענע קאַטעגאָריעס, נאָר אויך ווײַל יעדער מין פֿאַר זיך שטעלט פֿאָר אַחדות אין זײַן אייגענער קאַטעגאָריע.
דער אתרוג וואַקסט און ווערט דערנערט במשך פֿון אַלע פֿיר סעזאָנען פֿונעם יאָר. די בלעטער פֿונעם הדס וואַקסן אַזוי, אַז לענגאויס דעם שטאַם קומען אַרויס גרופּעס פֿון דרײַ בלעטער פֿון דער זעלבער הייך. בײַם לולבֿ דאַרפֿן די בלעטער ווערן פֿאַרמאַכט און צונויפֿגענומען און ניט צעשפּרייט איינער פֿונעם צווייטן — אַחוץ דעם וואָס יעדער בלעטל איז צונויפֿגעלייגט פֿון צוויי העלפֿטן — און די ערבֿות וואַקסן צוזאַמען אין אַ סאָרט אַחדות.
דאָס שטעלט פֿאָר נאָך אַן אַספּעקט פֿון אַחדות, ווײַל אַ מאָל איז גרינגער זיך צו פֿאַראייניקן מיט איינעם וואָס איז אַנדערש פֿון מיר, ווי מיט איינעם וואָס איז ענלעך צו מיר און קען אויסזען ווי אַ קאָנקורענט.
אַזוי אַז אויף סוכּות דריקן מיר אויס דרײַ מדרגות פֿון אַחדות אינעם ייִדישן פֿאָלק: איין מדרגה וואָס שטאַמט פֿון דעם געמיינזאמען עסענץ, וואָס איז העכער פֿון פֿאַרשידנאַרטיקייטן;איין מדרגה וואָס דריקט זיך אויס דווקא דורך די פֿאַרשידנאַרטיקייטן; און נאָך אַ מדרגה — די אַחדות צווישן די וואָס זענען ענלעך איינער צום צווייטן.
אין דער אמתן, קומט איינס אַרויס פֿון צווייטן. אויב אַ מענטשנס אַמביציע איז עגאָצענטריש, איז זייער שווער זיך צו פֿאַראייניקן מיט אַנדערע. אויב אָבער זײַן אַמביציע איז אויסצופֿירן דעם ג־טלעכן ציל, וועט ער אָפּשאַצן און שעצן די הצלחה פֿון יעדן וואָס שטעלט זיך צו אויסצופֿירן דעם בשותּפֿותדיקן שליחות.
עס איז די אַחדות וואָס דריקט זיך אויס אין די מצוות פון סוכּות וואָס דערמעגלעכט די אמתע שׂימחה פון „ושמחת בחגך“.
די שוואַכע, צאַרטע סטרוקטור פֿון דער סוכּה האָט איבערגעלעבט טויזנטער יאָרן פֿון געשיכטע און רדיפֿות — אין די גולאָגן און אין די קאָנצענטראַציע־לאַגערן. הײַנט־צו־טאָג קען מען אין אַ סך קהילות איבער דער וועלט זען ווי ליובאַוויטשער ישיבֿה־בחורים פֿאָרן איבער די גאַסן פֿון שטאָט מיט אַ מאָבילער סוכּה, כּדי צו פֿאַרבעטן ייִדישע דורכגייער מקיים צו זײַן די מצוות פֿון עסן אין דער סוכּה און צו מאַכן די ברכה אויף די אַרבעה מינים.
אז איר וועט זיך אָנטרעפֿן אין איינעם פֿון זיי, ביטע גיט זיי איבער א גרוס!
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The Jewish soul and Hasidic inspirations of Annie Dillard
The Pulitzer Prize-winning writer Annie Dillard, who died Sept, 15 at age 81, drew on Jewish inspiration past and present for her meditative books on humans and the deity, including the nature-imbued narrative Pilgrim at Tinker Creek.
Raised a Presbyterian, in young adulthood Dillard discovered Martin Buber’s Tales of the Hasidim, in which she found a kindred spirit among Hasidic rabbis who, according to legend, would turn somersaults and do cartwheels and flips in the synagogue before ritual acts such as reciting Kiddush, the blessing uttered to sanctify Shabbat and Jewish holidays; lighting Hanukkah candles; and weddings. As Dillard put it at Michigan’s Calvin College Festival of Faith & Writing in 1996, her introduction to Hasidism was through Buber’s books and she “really, really, really liked them.”
Herself exultant by temperament, fond of energetic dancing and sports, Dillard saw no contradiction between exuberance and serious consideration of moral and ethical questions. Indeed, she followed the Hasidic spiritual concept of Bitul ha-yesh (ego effacement) to become receptive to the divine by reading from a range of sources to find inspiration for her own books.
These included Rabbi Abraham Joshua Heschel, whom she described to an interviewer in 1992 as “the great religious thinker” of the 20th century, and Simone Weil, the French philosopher. The latter two, “especially Heschel,” added Dillard, “have everything I need.”
What she needed as a writer was to fulfill her self-definition as a “Christian Hasid,” as she informed a reporter in the year 2000. The English literature maven Lori Kanitz has observed tyhat Dillard drew on Hasidic notions to better mull over nature and creation. Dillard agreed with the concept that humans assist God in redemption by making everyday physical objects and moments into something sacred or consecrated.
She favored the argument by the 16th century rabbi Isaac Luria that divine sparks trapped in the material world might be liberated through intense spiritual awareness. Especially in books such as 1999’s For the Time Being, she blended Yiddishkeit with heterodox Christian philosophers such as the Jesuit scientist Pierre Teilhard de Chardin to address questions about faith, suffering and individual existence.
The result was an emotionally fraught style, rich with biblical allusions. Pilgrim at Tinker Creek likens a combative domestic feline’s ensanguined paws to the “mark of Cain” and “blood sign of the Passover.” In this exalted, highly artful prose with Judaism as part of its vocabulary, the Quran is mentioned in the distressing context of animals devouring one another in nature, followed by the French Catholic thinker Blaise Pascal’s implication that after creation, God more or less abandoned humanity. Yet this existential doubt is calmed by two further citations from Albert Einstein to remind the reader that “subtle is the Lord, but malicious He is not” and “Nature hides her secret because of her essential loftiness, but not by means of ruse.” Bringing in Einstein, another example for Dillard alongside Abraham Joshua Heschel of the quasi-omniscient good grey Jew, shows her acute admiration for Jewish wisdom.
Characteristically, Dillard published in a 1998-99 issue of a University of Notre Dame publication for Catholic readers an essay insistent in its Yiddishkeit. The text begins by reminding readers of the execution of Rabbi Akiva by the Romans in the aftermath of the Bar Kokhba revolt. Unsparing of gory details, this account is followed by quotes from the Nobel-Prize-winning Holocaust poet Nelly Sachs, Gershom Scholem, Rabbi Nachman of Breslov, Rabbi Yehudah Aryeh Leib Alter, Rabbi Pinhas of Koretz, Rabbi Menachem Nochum Twersky, and a rare modern too, Rabbi Lawrence Kushner.
Blending nature with Jewish elements, Dillard recounts a trip to Lavi, a kibbutz in northern Israel near Tiberias, where she witnesses birds mating in mid-air. Juxtaposed with maxims by Christians, her narrative has an anthological aura, akin to that of Aldous Huxley’s The Perennial Philosophy (1945) which by contrast contains almost no direct passages from Jewish mystics.
Overall, Dillard kept in mind, as she suggested to one critic in 1999, that her goal was to persuade “the agnostic intellectual” that all spirituality need not be discarded by a discerning reader. That said, in some of Dillard’s books, the transitions between different traditions, from Sufism to Inuit beliefs, could appear contradictory.
But then as friends observed, Dillard herself could seem to be a walking contradiction; she was obsessed with nature, but also a lifelong chainsmoker. And although according to Lori Kanitz and others, her works were redolent of such venerable Jewish ideas as tsimtsum (divine contraction) and shevirat ha-kelim (shattering of the vessels), she likewise surrounded herself with a self-created Jewish mishpocheh of literati.
Dillard achieved the latter feat by energetically supporting modern American Jewish writing, lauding authors with more sheer enthusiasm than they may have been accustomed to receiving from fellow Jews. Drawn to high spirits and celebrants among living Jews, she was a fan of Louis D. Rubin’s Small Craft Advisory about shepping nachas from boats; she termed Rubin’s book a “moving account by a happy man.”
Part of appreciating happy Jews for Dillard was relishing Jewish humor with a highly developed sense of the absurd. She provided a blurb for a book by Jewish chef Peter Kaminsky about how to prepare decidedly un-kosher pork products, noting: “I love ham and I love this book.” She similarly kvelled at the inherent absurdity of describing how in 1982, the American Jewish Beat poet Allen Ginsberg was assigned the task of guiding a tour group in Disneyland composed of visiting Chinese communist authors. And she valued that a hybrid factual/fictional work by journalist Jake Silverstein was both “warm and funny.”
Dillard also persistently lavished serious praise on Jewish contemporaries such as the American visual artist and novelist Rosalyn Drexler for being “committed to a lifetime struggle for excellence.” Dillard deemed Fortune’s Daughter (1985) by Alice Hoffman “one of the best” American novels of the previous decade and in 2010 welcomed a debut story collection from Hester Kaplan as evidence of a “remarkable new writer.”
Unsurprisingly, Jewish writer friends of Dillard expressed gratitude for her enthusiasm for their efforts. The biographer Phyllis Rose’s Parallel Lives: Five Victorian Marriages includes an acknowledgement to Dillard for “precious gifts of time, friendship, intelligence, and candor.” Jewish readers can likewise be grateful to Dillard for her characterful investment of time, friendship, intelligence, and candor in conveying elements of Yiddishkeit in serendipitous contexts.
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