Horayot (; "Decisions") is a tractate in Seder Nezikin in the Talmud. In the Mishnah, this is the tenth and last tractate in Nezikin; in the Babylonian Talmud the ninth tractate; in the Jerusalem Talmud the eighth. It consists of three chapters in the Mishnah and two in the Tosefta. The tractate mainly discusses laws pertaining to erroneous rulings by a Jewish court, as well as unwitting actions performed by leading authorities of the Jewish people, and the sacrificial offerings (Hebrew korban, plural korbanot) that might be brought as a consequence of these actions. The conclusion of the tractate (12a-13b) deals with the prioritization of korbanot in the temple and explores the question of how to quantify human life in emergency situations. Mishnah The Mishnah of Horayot is the final work of Nezikin. Horayot contains three chapters. There are twenty paragraphs of Mishna, or twenty mishnayot, within the three chapters. These chapters deal with the verses in the Torah () that specify different procedures for the sin offering brought by a private individual, an anointed priest, a nasi, and an entire community. The "community's" offering () is understood to be that brought when the community has followed an erroneous ruling by the higher court. In addition to the discussion in Leviticus 4, the Torah also mentions community offerings in (). The sages understand the second passage in Numbers to be referencing the specific sin of unintentional idolatry committed by the congregation. Chapter 1 – Sacrifice for unintentional sins Maimonides sums up the conditions necessary for the bringing of such a sacrifice, found in the first and second chapters, as follows: (1) the head of the Sanhedrin and all its members must have been present when the decision was rendered; (2) every one of them must have been fully qualified to serve as a member of that body; (3) the decision must have been passed by a unanimous vote; (4) the error must concern a Biblical law; (5) at least a majority of the people must have followed the decision in practice; (6) those who followed the decision in practice must have been unaware of the mistake, and must have supposed that they were acting in accordance with law; (7) the error must have been due merely to ignorance of a matter of detail, and not to ignorance of the existence of the whole Biblical law in question. Unless these conditions