  Yet one more reason to take care in approaching Maimonides'—or anyone else's—emanationist account of cosmic overflow. In fact, Maimonides himself mirrors this insight at Guide 2.12 where in the context of trying to explain some of the different ways the term “overflow” can be   used,[18]  and trying to explain what sense there is in using the term to describe God's activity, he stresses that “we are not capable of finding the true reality of a term that would correspond to the true reality of the notion” (G 2.12, P 279). In fact, this sensitivity to the temperamental nature of language when it comes to transmitting important truths leads us to another key aspect of Maimondean thought, one too which is deeply influenced by its Islamic context and to which we will turn below (see  Section 7).