Pinchász / Becálél és Jehosuá

“Let יהוה, Source of the breath of all flesh, appoint someone over the community

And יהוה answered Moses, “Single out Joshua son of Nun, an inspired man, and lay your hand upon him.

Invest him with some of your authority, so that the whole Israelite community may obey.

למען ישמעו כל עדת ישראל THAT ALL THE CONGREGATION OF THE CHILDREN OF ISRAEL SHOULD BE OBEDIENT TO HIM — that they should comport themselves towards him with respect and reverence, in the same way as they comport themselves towards you (cf. Yalkut Shimoni on Torah 776).

With regard to Bezalel’s appointment, Rabbi Yitzḥak said: One may only appoint a leader over a community if he consults with the community and they agree to the appointment, as it is stated: “And Moses said unto the children of Israel: See, the Lord has called by name Bezalel, son of Uri, son of Hur, of the tribe of Judah” (Exodus 35:30). The Lord said to Moses: Moses, is Bezalel a suitable appointment in your eyes? Moses said to Him: Master of the universe, if he is a suitable appointment in Your eyes, then all the more so in my eyes. The Holy One, Blessed be He, said to him: Nevertheless, go and tell Israel and ask their opinion. Moses went and said to Israel: Is Bezalel suitable in your eyes? They said to him: If he is suitable in the eyes of the Holy One, Blessed be He, and in your eyes, all the more so he is suitable in our eyes.

and spices and oil for lighting, for the anointing oil, and for the aromatic incense.

When a king is appointed, he is anointed with oil reserved for this purpose, as I Samuel 10:1 states: 'And Samuel took the cruse of oil and poured it over his head. Then, he kissed him.'
Once a king is anointed, he and his descendents are granted the monarchy until eternity, for the monarchy is passed down by inheritance, as Deuteronomy 17:20 states 'Thus, he the king and his descendents will prolong their reign in the midst of Israel.'
If the king leaves only a young son, the monarchy should be held for him until he matures, as Yehoyada did for Yoash. The order of inheritance of the monarchy is the same as that governing the inheritance of property. An older son is given precedence over a younger one.
Not only the monarchy, but all other positions of authority and appointments in Israel, are transferred to one's children and grandchildren as inheritances forever.
The above applies if the knowledge and the fear of God of the son is equivalent to that of his ancestors. If his fear of God is equivalent to theirs but not his knowledge, he should be granted his father's position and given instruction. However, under no circumstance should a person who lacks the fear of God be appointed to any position in Israel, even though he possesses much knowledge.
Once David was anointed king, he acquired the crown of kingship. Afterwards, the kingship belonged to him and to his male descendents forever, as II Samuel 7: 16 states: 'Your throne shall be established forever.' Nevertheless, his acquisition of the monarchy was conditional, applying only to the righteous among his descendents, as Psalms 132:12 states: 'If your children will keep My covenant... their children shall also sit on your throne forever.'
Despite this condition, God assured David that the monarchy would never be taken from his descendents forever, as Psalms 89:31-38 states: "lf his children will forsake My Torah and cease walking in My statutes ... I will punish their transgressions with the rod and their sins with plagues. Nevertheless, I will not utterly remove My grace from him.... His throne shall be ... established forever.'

One of the residents of a courtyard or the residents of an alleyway who sought to become a teacher of children, his neighbors cannot object to him. And similarly, a teacher of children whose colleague came and opened a house to teach children beside him, in order that other children should come to him or in order that the children who are with this one should come to that one, they cannot object to him, as it is stated: "Hashem desires, for the sake of His righteousness, that the Torah be made great and glorious" (Yeshayahu 42:21). Rema: A rabbi who sits in the city and teaches the masses, another sage can come and teach there as well, even if he somewhat cuts off the livelihood of the first, such as when the community accepted the first as their rabbi and takes a fee from them for this, even so, the second can come to reside there and to maintain authority in every matter, like the first, if he is great and fit for this. (Mahari"v, Siman 151 and Mahara"i in his Psakim, Siman 158, see there the responsa of the great ones). But if a visiting sage came to the city, he may not cut off the salary of the rabbi who resides there to perform weddings and to collect the fee that comes from them, since it is the salary of the resident rabbi; but he is permitted to perform the wedding and to give the fee to the established rabbi. And similarly, he is permitted to judge between two litigants in the city who come before him to judge, for perhaps the rabbi in the city is not suitable for them. But he may not teach matters of prohibition and permissibility, or to preach to act with authority, in the place of his fellow. (Mahari"k, Shoresh 170 and Mahar"d in a responsa 22). One who was established as a rabbi in the city, even if he established himself in some authority, he may not be removed from his greatness even though another came there who is greater than he.(Rivash, Siman 271). Even his son and his grandson forever precede others, as long as they fill the place of their fathers in piety and they are somewhat wise. (Rambam, Chapter 1 of Hilchos Melachim). And in a place where there is a custom to accept a rabbi for a set time, or that it is customary to choose whomever they desire, they have the authority, (Kol Bo). But anyone whom the community accepted upon themselves, and all the more so if they did so with the consent of the authority, no great one in the world may usurp authority over him and remove him. (Ibid. in Rivash).