Siyum Masechet Horayot and Seder Nezikin is sponsored by the Tannenbaum family in loving memory of their beloved mother/grandmother Ruth Zemsky z"l, Raizel bat Chaya Kayla, on her 9th yahrzeit on 23rd of Elul. "Marking the completion of Nezikin, a seder that is focused on bein adam l'chavero- both in the building and healing of society, aptly reflects the life she lead. She was a paragon of sensitivity and taking care of "the other", often those unseen, in community, work and home. Her example continues to inspire us all. Yehi zichra baruch."

A braita outlines the protocols for showing respect to the Nasi, the Av Beit Din, and the Chacham—each accorded honor in a distinct manner. This differentiation was instituted by Rabban Shimon ben Gamliel (the Nasi) on a day when Rabbi Natan (Av Beit Din) and Rabbi Meir (the Chacham) were absent from the Beit Midrash. Feeling slighted, they conspired to remove Rabban Shimon from his position. However, their plan was overheard by Rabbi Yaakov ben Karshi and ultimately thwarted.

Upon discovering their plot, Rabban Shimon expelled them from the Beit Midrash. In response, they began submitting challenging questions into the study hall. When the students inside couldn't answer, they would send in the correct answers. Rabbi Yosi eventually intervened, arguing that it was absurd for Torah to remain outside while the students sat within. Rabban Shimon agreed to reinstate them—but imposed a penalty: the Torah they taught would no longer be attributed to them by name. Thus, Rabbi Meir's teachings were transmitted as "acherim" ("others"), and Rabbi Natan's as "yesh omrim" ("some say").

Later, they both dreamt that they should seek reconciliation with Rabban Shimon. Only Rabbi Natan acted on the dream. But Rabban Shimon ben Gamliel was not exactly willing to reconcile.

A generation later, Rabbi Yehuda HaNasi was teaching his son, Rabbi Shimon, a teaching of Rabbi Meir, referring to it as "acherim omrim." When his son asked why he didn't cite Rabbi Meir directly, Rabbi Yehuda explained that these sages had once tried to undermine their family's honor. Rabbi Shimon replied that they were long deceased and had failed in their attempt. Rabbi Yehuda relented and agreed to cite Rabbi Meir—though still indirectly, saying "They say in the name of Rabbi Meir."

Rabban Shimon ben Gamliel and other sages also debated a broader question: is it better to be a sinai - one with vast Torah knowledge, or an oker Harim - one with powerful analytical skills who can "uproot mountains"? Rav Yosef was a sinai, while Raba was an oker Harim. Although the scholars in Israel recommended Rav Yosef for leadership, he humbly deferred to Raba. Raba led the yeshiva for 22 years, and only after his passing did Rav Yosef assume the role. During Raba's tenure, Rav Yosef refrained from receiving honor out of respect.

In another case, Abaye, Rava, Rabbi Zeira, and Raba bar Matna were studying together and needed a leader. Abaye was chosen, as his teachings remained unrefuted, unlike the others.

The Gemara concludes with a question: who was greater—Rabbi Zeira or Raba bar Rav Matna? Each had unique strengths, and the matter is left unresolved with the classic Talmudic closure: teiku.