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    {
      "label": "与此同时的埃及(摩西还要冉过几个世纪才会出生)，抄写员写下了",
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    {
      "label": "好口才农民的故事”，讲的是有个贫穷的农民，财产被某个负婪的地主",
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    {
      "label": "输走了，这位农民来到法老贪腐的官员面前。在官员无法保护他的时候，",
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    {
      "label": "农民开始向他们解释为何官员必须伸张正义，特别是为穷人抵御富人，",
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    {
      "label": "而官员的贪腐就像塞住了穷人的鼻孔，让他们就要窒息。9",
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    },
    {
      "label": "这位垮及农民用了一个鲜活的比喻，说穿人微薄的财富京像他们的呼吸，",
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    },
    {
      "label": "许多《圣经》时代的律法都来自美索不达米亚、埃及和迦南地区过",
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    {
      "label": "去所通行的规范，比犹大王国和以色列王国要早上几世纪，甚至几千年。",
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    {
      "label": "要说《圣经》时代的犹太教到底让这些律法有何不同，大概就是把这此",
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    {
      "label": "律法从适用于所有人类的共通规范，变成主要针对犹太人的部落规范。",
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    {
      "label": "犹太人的伦理道德最初就是单纯作为部落内的事务，而且在某种程度上",
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    },
    {
      "label": "到今天仍然如此。不论是《旧约》《塔木德》还是许多(虽然并非全部)",
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    {
      "label": "拉比，都认为犹太人的生命比非犹太人的生命更有价值。例如，如果是",
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    {
      "label": "为了拯救一个犹太人的性命，可以允许犹太人不遵守安息日规定；但如",
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    {
      "label": "果只是要拯救一个非犹太人的性命，就不得亵渎这项规定[《巴比伦塔木",
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    },
    {
      "label": "德·赎罪日书》(Yoma)",
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      "label": "10",
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    {
      "label": "有些犹太教先贤认为，就算是著名的那句诫命“爱人如己”，也只适",
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    {
      "label": "用于犹太人，绝对没有哪条诫命要你爱非犹太人。实际上，《利未记》的",
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    {
      "label": "原文说：“不可报仇，也不可埋怨你本国的子民，却要爱人如己。”(《利",
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    {
      "label": "未记》19：18)这便让人怀疑这里的“人”指的只是“本国”的那些成员。",
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    {
      "label": "此外，由于《圣经》还命令犹太人灭掉某些人，如亚摩利人和迦南人：",
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    {
      "label": "“凡有气息的，一个不可存留；只要照耶和华你神所吩咐的将这赫人、亚",
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    {
      "label": "摩利人、迦南人、比利洗人、希未人、耶布斯人都灭绝净尽。”(《申命记》",
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    {
      "label": "206~17)这种怀疑的可能性更是大增。这是人类历史上最早有记录的",
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