I’d also suggest reading what Jacob Katz has to say about this teshuva (#124, which was omitted from later versions of the Rema). The outcome was that drinking the stam yenam shouldn’t be seen as something that makes the Moravian Jews sinners. The Rema does, in fact, cite as a reason for writing the teshuva that evildoers are likely to point out that the Moravian Jews are not being punished by the Almighty for their deeds, and use this fact as “proof” that drinking stam yaynam is in fact permissible! It’s an interesting case study, but one which demonstrates a creative halakhic approach to save Jews from being cast as sinners.
Someone above accused the poskim I cited as being “YU/JCT.” I don’t make up these facts, but observing the motivations and outcomes of these decisions shows that great rabbis have exercised creativity and flexibility in addressing these concerns. I don’t always agree with the arguments or the psakim, but this is an undeniable fact about the history of halakha.