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Exodus 1:8-14 and Exodus 3:2 teach the Jews that oppression strengthened their "race" and ultimately increased their numbers, and note the ancient declaration made by the Jews themselves (the story is a fabrication) that the Jews were a dangerously disloyal nation within a nation:

"8 Now there arose up a new king over Egypt, which knew not Joseph. 9 And he said unto his people, Behold, the people of the children of Israel are more and mightier than we: 10 Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land. 11 Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses. 12 But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel. 13 And the Egyptians made the children of Israel to serve with rigour: 14 And they made their lives bitter with hard bondage, in morter, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour. [***] 3:2 And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed."

Racist Zionist Jakob Klatzkin stated in 1925:

"When Moses came to redeem the children of Israel, their leaders said to him, 'You have made our odor evil in the eyes of Pharaoh and in the eyes of his servants, giving them a sword with which to kill us.' Nevertheless, Moses persisted in worsening the situation of the people, and he saved them."—J. Klatzkin, Tehumim: Ma'amarim, Devir, Berlin, (1925). English translation in J. B. Agus, The Meaning of Jewish History, Volume 2, Abelard-Schuman, New York, (1963), p. 426.

Spinoza noted that assimilation was causing the Jewish ethnicity to disappear. Like many before him, Julius Wellhausen noted that emancipation was leading the Jews to assimilate and therefore to disappear as an ethnicity—a fact that terrified the racist Zionists. Wellhausen wrote in 1881:

"The Jews, through their having on the one hand separated themselves, and on the other hand been excluded on religious grounds from the Gentiles, gained an internal solidarity and solidity which has hitherto enabled them to survive all the attacks of time. The hostility of the Middle Ages involved them in no danger; the greatest peril has been brought upon them by modern times, along with permission and increasing inducements to abandon their separate position. It is worth while to recall on this point the opinion of Spinoza, [Footnote: Tract. Theol. Polit. 0. 4, ad fin.] who was well able to form a competent judgment :—'That the Jews have maintained themselves so long in spite of their dispersed and disorganised condition is not at all to be wondered at, when it is considered how they separated themselves from all other nationalities in such a way as to bring upon themselves the hatred of all, and that not only by external rites contrary to those of other nations, but also by the sign of circumcision, which they maintain most religiously. Experience shows that their conservation is due in a great degree to the very hatred which they have incurred. When the king of Spain compelled the Jews either to accept the national religion or to go into banishment, very many of them accepted the Roman Catholic faith, and in virtue of this received all the privileges of Spanish subjects, and were declared eligible for every honour; the consequence was that a process of absorption began immediately, and in a short time neither trace nor memory of them survived. Quite different was the history of those whom the king of Portugal compelled to accept the creed of his nation; although converted, they continued to live apart from the rest of their fellow-subjects, having been declared unfit for any dignity. So great importance do I attach to the sign of circumcision also in this connection, that I am persuaded that it is sufficient by itself to maintain the separate existence of the nation for ever.' The persistency of the race may, of course, prove a harder thing to overcome than Spinoza has supposed; but nevertheless he will be found to have spoken truly in declaring that the so-called emancipation of the Jews must inevitably lead to the extinction of Judaism wherever the process is extended beyond the political to the social sphere. For the accomplishment of this centuries may be required."—J. Wellhausen, Sketch of the History of Israel and Judah, Third Edition, Adam and Charles Black, London, (1891), pp. 201-203.

Racist Zionist Israel Zangwill wrote in his racist booklet The Problem of the Jewish Race, Judean Publishing Company, New York, (1914), pages 7-8, 10-11, and 17-20:

"But if from the Gentile point of view the Jewish problem is an artificial creation, there is a very real Jewish problem from the Jewish point of view—a problem which grows in exact proportion to the diminution of the artificial problem. Orthodox Judaism in the diaspora cannot exist except in a Ghetto, whether imposed from without or evolved from within. Rigidly professing Jews cannot enter the general social life and the professions. Jews qua Jews were better off in the Dark Ages, living as chattels of the king under his personal protection and to his private profit, or in the ages when they were confined in Ghettos. Even in the Russian Pale a certain measure of autonomy still exists. It is emancipation that brings the 'Jewish Problem.' It is precisely in Italy with its Jewish Prime Minister and its Jewish Syndic of Rome that this problem is most acute. The Saturday Sabbath imposes economic limitations even when the State has abolished them. As Shylock pointed out, his race cannot eat or drink with the Gentile. Indeed, social intercourse would lead to intermarriage. Unless Judaism is reformed it is, in the language of Heine, a misfortune, and if it is reformed, it cannot logically confine its teachings to the Hebrew race, which, lacking the normal protection of a territory, must be swallowed up by its proselytes. [***] Nor is there anywhere in the Jewish world of to-day any centripetal force to counteract these universal tendencies to dissipation. The religion is shattered into as many fragments as the race. After the fall of Jerusalem the Academy of Jabneh carried on the authoritative tradition of the Sanhedrin. In the Middle Ages there was the Asefah or Synod to unify Jews under Judaism. From the middle of the sixteenth to the middle of the eighteenth century, the Waad or Council of Four Lands legislated almost autonomously in those Central European regions where the mass of the Jews of the world was then congregated. To-day there is no center of authority, whether religious or political. Reform itself is infinitely individual, and nothing remains outside a few centers of congestion but a chaos of dissolving views and dissolving communities, saved from utter disappearance by persecution and racial sympathy. The notion that Jewish interests are Jesuitically federated or that Jewish financiers use their power for Jewish ends is one of the most ironic of myths. No Jewish people or nation now exists, no Jews even as sectarians of a specific faith with a specific center of authority such as Catholics or Wesleyans possess; nothing but a multitude of individuals, a mob hopelessly amorphous, divided alike in religion and political destiny. There is no common platform from which the Jews can be addressed, no common council to which any appeal can be made. Their only unity is negative—that unity imposed by the hostile hereditary vision of the ubiquitous Haman. [***] The labors of Hercules sink into child's play beside the task the late Dr. Herzl set himself in offering to this flotsam and jetsam of history the project of political reorganization on a single soil. But even had this dauntless idealist secured co-operation instead of bitter hostility from the denaturalized leaders of all these Jewries, the attempt to acquire Palestine would have had the opposition of Turkey and of the 600,000 Arabs in possession. It is little wonder that since the great leader's lamentable death, Zionism—again with that idealization of impotence—has sunk back into a cultural movement which instead of ending the Exile is to unify it through the Hebrew tongue and nationalist sentiment. But for such unification, a religious revival would have been infinitely more efficacious: race alone cannot survive the pressure of so many hostile milieux—or still more parlous—so many friendly. [***] In the diaspora anti-Semitism will always be the shadow of Semitism. The law of dislike for the unlike will always prevail. And whereas the unlike is normally situated at a safe distance, the Jews bring the unlike into the heart of every milieu and must thus defend a frontier-line as large as the world. The fortunes of war vary in every country, but there is a perpetual tension and friction even at the most peaceful points, which tend to throw back the race on itself. The drastic method of love—the only human dissolvent—has never been tried upon the Jew as a whole, and Russia carefully conserves—even by a ring fence—the breed she designs to destroy. But whether persecution extirpates or brotherhood melts, hate or love can never be simultaneous throughout the diaspora, and so there will probably always be a nucleus from which to restock this eternal type. But what a melancholy immortality! 'To be and not to be'—that is a question beside which Hamlet's alternative is crude. [***] But abolition of the Pale and the introduction of Jewish equality will be the deadliest blow ever aimed at Jewish nationality. Very soon a fervid Russian patriotism will reign in every Ghetto and the melting-up of the race will begin. But this absorption of the five million Jews into the other hundred and fifty millions of Russia constitutes the Jewish half of the problem. It is the affair of the Jews. [***] Moreover, while as already pointed out the Jewish upper classes are, if anything, inferior to the classes into which they are absorbed, the marked superiority of the Jewish masses to their environment, especially in Russia, would render their absorption a tragic degeneration."