This chapter follows Baeck’s thought after his arrival to Theresienstadt Ghetto in January 1943, and his relationship with Germany and the Germans in the aftermath of the Holocaust. The chapter reconstructs Baeck’s imperial imagination while in the ghetto. Despite the harsh conditions, Baeck insisted that hope was possible and in fact necessary. He made this point by contrasting the prophets with the Western historiographical tradition, which he identified as espousing historical pessimism. Evil empires that thrived only on power and violent means, he comforted his audience in the camp, would eventually collapse and be left in ruins. Following liberation, Baeck returned to earlier ideas, identifying Marcionism as well as the historical pessimism as giving rise to Nazism. Baeck initially expressed skepticism about the possibility of a re-emergence of Germany, later he seemed to have slightly amended his position, leaving space for a tentative reopening of the conversation between Jews and Germans.

The introduction to The Jewish Imperial Imagination provides an overview of Baeck’s life, and of the book’s ventral argument. It shows how the Jewish Question – the discussion about emancipation and the place of Jews in modern society – was intertwined with other questions throughout the nineteenth century, including the questions of colonialism and imperial expansion. Instead of focusing on the nation-state, it shows the need to look at the imperial context. This is valid for Baeck’s thought, and German-Jewish thought more broadly. Finally, the introduction offers a theoretical framework for such analysis by developing the concept of “Jewish imperial imagination” as a way of moving beyond a simple dichotomy of ascribing to or resisting hegemonic narratives.

This is the first of three chapters to unpack Baeck’s confrontation with the rise of Nazism. It details the Nazi ideology as grounded in race and space, and the idea of a national community (Volksgemeinschaft) in which the Jews had no place. Baeck needed to respond to it as a thinker and community leader, having been chosen to lead the efforts of the Central Association of Jews in Germany. His political activities and writings show an insistence on Judaism’s lasting value, for Jews and the world. The chapter offers a close reading of a pastoral letter Baeck sent for Yom Kippur, the Day of Atonement, which in 1935 fell shortly after Nuremberg Laws. In his search for explanations of antisemitism in the mid-1930, Baeck returned to earlier ideas of Jewish existence as precarious, turning to surprising sources such as Martin Heidegger, at the time already affiliated with the Nazi party, and Karl Barth’s commentary on the scene of the crucifixion in Matthias Grünewald’s magnificent Isenheim altar.

This chapter details the rapid and radical changes experienced by Jews in Nazi Germany, focusing on the ways in which Baeck reacted to the annexation of Austria, the November Pogrom (Kristallnacht), and the German genocidal politics. Besides detailing Baeck’s political activities, this chapter is the first to offer a full analysis of his most contested work, a 1200-page unpublished manuscript he co-authored with Leopold Lucas and Hilde Ottenheimer. Although Baeck claimed it was produced for the conservative resistance, archival documents suggest it was written at the command of Nazi officers. Baeck’s discussions of race and Jewish colonization throughout history as they appear in this text reveal that he is treading very cautiously, citing Nazi scholarship on the one hand, while insisting on the rights of Jews on the other. This ambiguity is best explained by treating this manuscript as forced intellectual labor, an understanding that sheds light on Baeck’s imperial imagination at a time when the organization he headed came under Nazi supervision. Now named the Reich Association of Jews in Germany, needed to make difficult choices, including regarding deportations.

This chapter is dedicated to the Wilhelmine Empire (Kaiserreich), an era that saw the apex of German imperial expansionism. It was a period ripe with numerous intersecting visions of supersessionism, expansion, and domination. A major challenge for Baeck was Adolf Harnack’s turn-of-the-century popular lectures and subsequent book titled The Essence of Christianity. Harnack presented a pure and positive essence of Christianity against a legalistic and negative Jewish tradition. Baeck’s first major work, The Essence of Judaism (1905) responds to Harnack and subsequent challenges from the History of Religions School. Yet this type of response was shaped by the heydays of German imperialism, both abroad and in the attempts to colonize the former Polish territories. This is a formative phase for Baeck’s thought and many of his ideas, including the distinction between state power (Macht) and spiritual energy (Kraft), his views on Jewish missionizing, as well as his relation to Zionism. All these emerge in this period and continue to play a role in his thought throughout his life.

This chapter shows the persistence of the imperial imagination in Baeck’s thought during the First World War, and his later critique of theological colonization during the Weimar Republic. When the Great War broke out, Baeck volunteered to serve as an army chaplain (Feldrabbiner), a position he held for almost the entire war period. Baeck’s sermons and writing from the front exemplify his view of the East as a space for colonization as well as his reading of the German military predicament as paralleling Jewish history. Baeck’s stature as a public intellectual rose during the Weimar Republic, but he also recognized a growing danger in the resurgence of the figure of second-century heretic Marcion, among others in the work of Adolf von Harnack, who called for a de-canonization of the Hebrew Bible. Baeck identified this tendency as central in the German theological and political imagination of the time. Against neo-Marcionite attempts to detach Christianity and Germany from Judaism and the Jews, Baeck offered a presentation of Judaism that stressed its place as the ethical foundation of Christianity. Only Judaism, Baeck insisted, could save Christianity from itself.

The epilogue looks at what of Baeck’s thought remains relevant by turning to the presence of empire and the memory of genocide today. This is done by looking at institutions that bear Baeck’s name, including the Leo Baeck House in Berlin, the Leo Baeck Institute in New York, and the Leo Baeck Temple in Los Angeles. The latter stands for the tradition of ethical monotheism and resistance to state power. The LBI represents the creative legacy of German Jewry, and the concern with the writing of history, that Baeck embodied. Finally, the Leo Baeck House stands for the vexed relation between postcolonial thought and the memory of the Holocaust in the contemporary public sphere in Germany, as expressed in a recent debate around the work of Achille Mbembe. I contend that the fact that Baeck, and other German-Jewish thinkers, are often treated without regard to the imperial context has a corollary in contemporary debates in Germany about the relation between the colonial past and the memory of the Holocaust. Such heated debates, for example, the Mbembe Affair, show that the intertwining of the Jewish and Colonial Question is still very much a German Question.

This last chapter presents Baeck’s imperial imagination in the postwar era. Baeck developed a bifocal view of Jewish history in this period, describing it as an ellipse circling around two poles. Whereas earlier these were, for example, the Northern and Southern kingdoms or Sepharad and Ashkenaz, in the postwar era Baeck locates the two centers in the United States and Palestine, and later the young state of Israel. In this new constellation, both needed each other. American Jews needed the State of Israel in order to be reminded of their particularity; the State of Israel needed American Jews to serve as a guard against nationalism and deification of the state. The Cold War brought with it new geopolitical constellations. Baeck imagined the United States as Atlas carrying the world. It played an important role not only in fostering Jewish life, but in serving as a bulwark against communism, and leading the United Nations in a more religious direction.