The Rambam in Hilchos mamrim (2:1)discusses the ability of a bais din to reject the drash of an earlier bais din. Several meforshim have attempted to locate a source for this halachah (which otherwise seems to be a big chiddush) While several different sources are noted none seems to be clear cut. I found what I believe is a much stronger proof text in today's daf hayomi (Zevachim 61). The gemara discusses how shitin were added to the mizbayach in the second bayis but were absent from the first. While logic would have dictated the need for shitin, at the time of the first bayis,(which was constructed by the direction of the navi and the bais din of Dovid/Shlomo) they interpreted the posuk of "mizbach adoma" to require that the mizbayach be filled with earth and not have any holes thus precluding the use of shitin. In the time of Ezra this paosuk was reinterpreted to mean that the mizbayach had to be fully in contact with the ground and shitin were no longer precluded. Seemingly no dispute was recorded in either situation the only difference being the bais din reinterrpreting the posuk and thus coming to opposite conclusions. Curious if you know of anyone who discusses this Gemmara in view of the Rambam
Gary Schreiber, Chicago
The Sfas Emes explains that even in the first Beis Hamikdash they understood that there technically could be room for Shitin in the Mizbe'ach. However, because during the first Beis Hamikdash there was a fire from Shamayim there was no need for Shitin, as the fire would consume the wine as it was poured on the Mizbe'ach, they were able to make it an absolute "Mizbe'ach Adamah" without needing Shitin (maybe they deemed this a Hiddur). The interpretation of the Pasuk, though, always allowed Shitin.
All the best,
Yaakov Montrose