Elkaïm explique la genèse du sionisme. Il évoque la figure de Theodore Herzl, l’auteur de Der Judenstaat (1),...
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On ne lui en voudra pas d’y croire comme beaucoup de ses coreligionnaires et d’apporter sa contribution à l’édification du « roman national » israélien, mais la genèse du sionisme est clairement anglaise, d’intention coloniale, et précède de beaucoup la publication de Théodore Herzl. L’idée était là, il ne manquait plus qu’à convaincre des Juifs d’Europe d’y retourner :

« A land without a people for a people without a land » ... "and the Jews ...will probably return in yet greater numbers, and become once more the husbandmen of Judaea and Galilee." 
(et les Juifs ... y retourneront probablement encore en grand nombre, et deviendront une fois de plus les fermiers de Judée et de Galilée !)

 * Anthony Ashley Cooper, 7th Earl of Shaftesbury

Religion and Jewish Restorationism

Lord Shaftesbury’s « Memorandum to Protestant Monarchs of Europe for the restoration of the Jews to Palestine », published in the Colonial Times, in 1841

Shaftesbury was a student of Edward Bickersteth and together they became prominent advocates of Christian Zionism in Britain.[33][34] Shaftesbury was an early proponent of the Restoration of the Jews to the Holy Land, providing the first proposal by a major politician to resettle Jews in Palestine. The conquest of Greater Syria in 1831 by Muhammad Ali of Egypt changed the conditions under which European power politics operated in the Near East. As a consequence of that shift, Shaftesbury was able to help persuade Foreign Minister Palmerston to send a British consul to Jerusalem in 1838. A committed Christian and a loyal Englishman, Shaftesbury argued for a Jewish return because of what he saw as the political and economic advantages to England and because he believed that it was God’s will. In January 1839, Shaftesbury published an article in the Quarterly Review, which although initially commenting on the 1838 Letters on Egypt, Edom and the Holy Land (1838) by Lord Lindsay, provided the first proposal by a major politician to resettle Jews in Palestine :[35][36]
>
The soil and climate of Palestine are singularly adapted to the growth of produce required for the exigencies of Great Britain ; the finest cotton may be obtained in almost unlimited abundance ; silk and madder are the staple of the country, and olive oil is now, as it ever was, the very fatness of the land. Capital and skill are alone required : the presence of a British officer, and the increased security of property which his presence will confer, may invite them from these islands to the cultivation of Palestine ; and the Jews’, who will betake themselves to agriculture in no other land, having found, in the English consul, a mediator between their people and the Pacha, will probably return in yet greater numbers, and become once more the husbandmen of Judaea and Galilee.  [37]
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The lead-up to the Crimean War (1854), like the military expansionism of Muhammad Ali two decades earlier, signalled an opening for realignments in the Near East. In July 1853, Shaftesbury wrote to Prime Minister Aberdeen that Greater Syria was “a country without a nation” in need of “a nation without a country... Is there such a thing ? To be sure there is, the ancient and rightful lords of the soil, the Jews !" In his diary that year he wrote “these vast and fertile regions will soon be without a ruler, without a known and acknowledged power to claim dominion. The territory must be assigned to some one or other... There is a country without a nation ; and God now in his wisdom and mercy, directs us to a nation without a country.« [38][39] This is commonly cited as an early use of the phrase,  »A land without a people for a people without a land" by which Shaftesbury was echoing another British proponent of the restoration of the Jews to Israel, (Dr Alexander Keith.)
Bust of Anthony Ashley-Cooper, by F. Winter, 1886. In the collection of Dorset County museum, Dorchester.

Shaftesbury was President of the British and Foreign Bible Society (BFBS) from 1851 until his death in 1885. He wrote, of the Bible Society, « Of all Societies this is nearest to my heart... Bible Society has always been a watchword in our house. » He was also president of the Evangelical Alliance for some time.[2]