The number of the commandments is, according to Rabbi Simlai, 613 (‏תר״יג‎), and in some editions of the Pentateuch the number of each commandment has been noted in the margin. Rabbi Moses ben Maimon, in the introduction to his Mishneh-torah, enumerates the 613 mitsvoth. They are also contained in liturgical compositions, called ‏אזהרות‎ “exhortations,” or “precepts,” such as are met with in the Machzor for the Feast of Weeks. Maimonides, in “The Guide” as well as in Mishneh-torah, treats of the precepts of the Torah under the following fourteen heads: (1) Fundamental principles of our faith; [31] (2) Divine worship; (3) Sabbath and festivals; (4) Marriages; (5) Forbidden food and forbidden relations of the sexes; (6) Vows; (7) Agriculture; (8) The Temple and the regular sacrificial service; (9) Occasional sacrifices; (10) Cleanness and uncleanness; (11) Compensation for damages; (12) Transfer of property; (13) Contracts; (14) Administration of the law. Another theologian, Rabbenu Jakob, divided the code of laws into four sections: (1) Divine worship, Sabbath, festivals, and fasts; (2) Things forbidden and things permitted in satisfying our bodily desires; (3) Marriages; (4) Civil laws. The latter work was recast by Rabbi Joseph Caro, and in the new form, with the new title Shulchan Aruch, it has become the standard work of Jewish law and life, and its authority has been recognised and upheld by Jews in the East and the West. Annotations (‏הגהות‎) were added by Rabbi Moses Isserles, but his opinion, when differing from that of Rabbi Joseph Caro, was only accepted by the Polish and German Congregations, not by the Sephardim. Rabbi Joseph Caro, Rabbenu Jakob, and Maimonides appear, in their respective codes, not as legislators but as compilers. The Torah and the Talmud were the sources from which they all drew their laws. But laws, minhagim or customs, and institutions (‏תקנות‎) of a post-Talmudic date were not neglected. Questions arising in the course of time, through new and changed conditions of life, are, as a rule, discussed and decided in notes and commentaries on the Shulchan Aruch. There are also numerous special works on such occasional questions; they are called “Responsa” (‏תשובות‎ “Answers,” or ‏שאלות ותשובות‎ “Questions and Answers”), and the importance attributed to them varies according to the reputation of the respective authors.