Rambam (RaMBaM), in his Sefer HaMitzvos, arranged the 613 Mitzvos in groups; the Positive Mitzvos into ten groups and the Negative Mitzvos into ten groups.
Positive Mitzvos
- Mitzvah 1-19............Belief in G-d and our duties towards Him.
- Mitzvah 20-95.........The Sanctuary, Priesthood and Sacrifices.
- Mitzvah 96-113.......The Sources of Uncleanness and the modes of purification.
- Mitzvah 114-152.....Gifts to the Temple, the poor, the Kohanim and Leviim; the Sabbatical Year and the Jubilee; the preparation of food.
- Mitzvah 153-171.....The Holy Days and the observances connected with them.
- Mitzvah 172-193.....The proper functioning of the Jewish State.
- Mitzvah 194-209.....Our duties towards our fellow men.
- Mitzvah 210-223.....The duties attaching to family life.
- Mitzvah 224-231.....The enforcement of the criminal law.
- Mitzvah 232-248.....The laws relating to property, real and personal.
Negative Mitzvos
- Mitzvah 1-59............Idolatry and related subjects.
- Mitzvah 60-88..........Our duties to G-d, the Sanctuary, and the services therein.
- Mitzvah 89-171........Sacrifices, Priestly gifts, Kohanim, Leviim, and related subjects.
- Mitzvah 172-209......Prohibitions affecting food.
- Mitzvah 210-228......Cultivation of the land.
- Mitzvah 229-270......Our duties towards our fellow men, towards the poor and towards employees.
- Mitzvah 271-319......The administration of justice, the authority of the Courts, and similar matters.
- Mitzvah 320-329......The Shabbat and Festivals.
- Mitzvah 330-361......The forbidden degrees of marriage and related subjects.
- Mitzvah 362-365......The head of the Jewish State and its officers.
Postulates
Postulate 1: These are the six hundred thirteen commandments that were said to Moshe on Sinai, together with their general principles, detailed applications, and minute particulars; all these principles, details, and particulars as well as the explanation of each and every commandment are the Oral Law, which each court received from its predecessor.
Postulate 2: There are other commandments that were enacted after the giving of the Torah, which were instituted by prophets and sages and became accepted by all Israel--such as the reading of the scroll of Esther, the lighting of Chanukkah candles, the fasting on the Ninth of Av, the washing of the hands, and the making of Eiruvin. For each and every one of these commandments, there are commentaries and details; and all of them will be explained in this work.
Postulate 3: We must accept and observe all of these enacted commandments, as it is written "thou shalt not turn aside from any of the sentences . . ." (see Devarim 17,11); and they are not an addition to the commandments of the Torah. The point of the Torah's warning "thou shalt not add . . . nor diminish" (Devarim 13,1) is that no prophet is allowed to make an innovation and say that the Holy One blessed be He had commanded him in this commandment to add it to the commandments of the Torah, or to take away one of these six hundred thirteen commandments.
Postulate 4: But if the Great Rabbinical Court with the prophet living at the time institutes a commandment as an affirmative legislation, or as an instruction, or as a negative legislation, this is not an addition: for they have not said that the Holy One blessed be He commanded to make an Eruv or to read the scroll of Esther at its appointed time. And if they had said so, they would have been adding to the Torah.
Postulate 5: Rather, we say that the prophets with the Great Rabbinical Court legislated and ordered to read the scroll of Esther at its appointed time to recall the praises of the Holy One Blessed be He and the salvation he did for us, and that He was ever ready when we cried to Him, and that we should therefore bless and praise Him, and inform future generations how true is what is promised in the Torah "for what great nation is there that hath God so nigh unto it" (see Devarim 4,7; Devarim 4,8). In this way is to be seen each and every rabbinical commandment, whether affirmative or negative.
