רַק֮ לֹא־יַרְבֶּה־לּ֣וֹ סוּסִים֒ וְלֹֽא־יָשִׁ֤יב אֶת־הָעָם֙ מִצְרַ֔יְמָה לְמַ֖עַן הַרְבּ֣וֹת ס֑וּס וַֽיהוָה֙ אָמַ֣ר לָכֶ֔ם לֹ֣א תֹסִפ֗וּן לָשׁ֛וּב בַּדֶּ֥רֶךְ הַזֶּ֖ה עֽוֹד׃
<span class="x" onmousemove="Show('perush','Estas palabras sirvieron al Rambam como referencia al <b>363er Precepto Negativo</b> y al <b>46to Precepto Negativo</b> enumerados en el Prefacio a Mishné Torá, su “Compendio de la Ley Hebrea” para todo el Pueblo de Israel.',event);" onmouseout="Close();">Empero que no se aumente caballos, ni haga volver el pueblo a Egipto para acrecentar caballos: porque el Señor os ha dicho: No procuraréis volver más por este camino</span>.
The Midrash of Philo
But here the question is how it could be that the whole earth was watered by one fountain, not only on account of its size, but also because of the inequality of the mountainous and champaign situations? Unless, indeed, just as the whole force of the king's cavalry is called "the horse," so the whole multitude of the veins of the earth which supply drinkable water, may perhaps be called the fountain, inasmuch as they all bubble up like a fountain. And that expression is peculiarly appropriate which says that the fountain watered, not the whole earth, but its face; as in the living being it waters the chief and predominant part (the mind or the countenance). Since that is the most important part of the earth which can be good and fertile and productive, and that is the part which stands in need of the nourishment of fountains.