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Ruling:In regard to adjudicating between two litigants and ruling on questions of ritual matters, the matter certainly has nothing to do with appointments. The only requirement is that a recognized rabbi bestowed upon him permission to deal with those matters and that he is fit to do so. This is based on Piskei Maharay (126-128), which says that even if there is a great scholar who was chosen to be the rabbi of the city, this does not prevent someone else from making rulings. The rationale is "let the Torah be great and adorned" and "the jealousy among scholars increases wisdom." In the case where the second rabbi is just a temporary visitor, the former reason does not apply, and the Maharik (169) says that he cannot rule on ritual matters. However, he can adjudicate monetary matters, as maybe he is more acceptable in the eyes of the litigants, and the Maharik says that he can also be a mesader kiddushin, as the chatan has the right to choose his "agent" for the berachot (see also Rama, Yoreh Deah 245). The matter is only if the rabbi is qualified to carry out the tasks. It is even more obviously permitted for a talmid chacham who is in a place where there is no official rabbi.
The importance of appointment as the community’s rabbi is regarding communal matters, especially monetary ones that affect the constituency, such as taxes, charity funds, sifrei Torah, shuls, and public bath houses. Fundamentally, the city’s dayanim should have been unfit to rule on these matters because of their interests in them, but it has legitimately become customary to allow it (see Shulchan Aruch, Choshen Mishpat 7:12). It is best if the rabbi is excluded from all responsibilities in these regards and is paid from the joint communal fund, in which case he is not impacted by these decisions. Another talmid chacham in the community, who has not been chosen and is likely to have financial connections to people, is unfit to have a hand in the decision-making process without special permission.
What is more problematic is the lesser titles of "Moreinu" and "Chaver." They do not have a source in the gemara; it is just an Ashkenazi minhag from the time of the Maharil and the Mahari Weil. My rebbe told me that there was a cherem to not allow these titles to be used without the local rabbi’s permission. The Mahari Weil even said that only a community rabbi with 10 full-time students may bestow those titles. Apparently, there was a concern that unqualified people will get involved in gittin and kiddushin.
However, our problems apparently help us. There used to be great care in giving out these titles only to very learned people. It has now become popular to give these titles to unlearned wealthy people who help support talmidei chachamim and their families. There are indeed sources that such people deserve honor. In any case, these titles no longer cause people to rely on their holders’ scholarship. Therefore any community rabbi or beit din can grant them, just that a total farce should not be made of the matter. I will not go into more detail on such issues, which do not have Talmudic sources.
P'ninat Mishpat (829)
Various Rabbis
359 - Bribery in Rabbinate Election
360 - Rabbinic Functions Without Being Appointed
361 - Passively Taking from Another’s Franchise
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Various Rabbis
Various Rabbis including those of of Yeshivat Bet El, such as Rabbi Chaim Katz, Rabbi Binyamin Bamberger and Rabbi Yitzchak Greenblat and others.
Moreshet Shaul Moreshet Shaul: A Crown and its Scepter – part II
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 294-5
Rabbis in Midrash
Lessons
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
