<<There's a similar issue where the Roman's sent 2 emissaries to determine<br>whether the torah was biased against non-Jews. They were taught all of<br>torah and found 2 examples but decided not to report. Why didn't chazal
<br>simply leave these out? IIRC R'Bleich explained that ziyuf hatora must<br>override pikuach nefesh even on this scale (it was a tape shiur I heard<br>years ago so....)>><br><br>This is a chidush. Even with this this it applies only to actually changing the Torah.
<br>Zecharya was only afraid that people would misinterpret the action - a real<br>gezerah derabban. In fact there are many gezerot that something is prohibited<br>because it might lead to mistakes in the halacha. Would one eliminate yaavor
<br>ve-al yehoreg in all these gezerot?<br><br>One additional proof I forgot that the gemara in Gittin treats the Romans more favorably<br>than the Jews is the strange story with the rich woman who continually send her slave
<br>to buy food in the market and he always comes back that the food is gone.<br>Both the slave and the mistress seem to be incredously stupid that after it happens<br>once or twice that he isn't told to buy whatever is available. The implication is again
<br>that the Jews were so shortsighted that they could not conceive that the next level of<br>food was already gone. This reinforces that the Gemara is continually stressing the<br>shortsightedness and complacency of most of the Jews in the entire era.
<br clear="all"><br>-- <br>Eli Turkel