The idea is best expressed in the book of Psalms, "Silence is praise to Thee" (lxv. 2). It is a very expressive remark on this subject; for whatever we utter with the intention of extolling and of praising Him, contains something that cannot be applied to God, and includes derogatory expressions; it is therefore more becoming to be silent, and to be content with intellectual reflection, as has been recommended by men of the highest culture, in the words "Commune with your own heart upon your bed, and be still" (Ps. 4:4). You must surely know the following celebrated passage in the Talmud--would that all passages in the Talmud were like that!--although it is known to you, I quote it literally, as I wish to point out to you the ideas contained in it: "A certain person, reading prayers in the presence of Rabbi Haninah, ...was this not really dispraise to him?"
Thus far the opinion of the pious rabbi. Consider, first, how repulsive and annoying the accumulation of all these positive attributes was to him; next, how he showed that, if we had only to follow our reason, we should never have composed these prayers, and we should not have uttered any of them. ..
Were it not for the first reason, we should never have uttered them; and were it not for the second reason, we should not have copied them from the Pentateuch to recite them in our prayers; how then could we approve of the use of those numerous attributes! You also learn from this that we ought not to mention and employ ill our prayers all the attributes we find applied to God in the books of the Prophets; for he does not say, "Were it not that Moses, our Teacher, said them, we should not have been able to use them"; but he adds another condition--"and had not the men of the Great Synagogue come forward and established their use in the prayer," because only for that reason are we allowed to use them in our prayers. We cannot approve of what those foolish persons do who are extravagant in praise, fluent and prolix in the prayers they compose, and in the hymns they make in the desire to approach the Creator. They describe God in attributes which would be an offence if applied to a human being; for those persons have no knowledge of these great and important principles, which are not accessible to the ordinary intelligence of man. Treating the Creator as a familiar object, they describe Him and speak of Him in any expressions they think proper; they eloquently continue to praise Him in that manner, and believe that they can thereby influence Him and produce an effect on Him. If they find some phrase suited to their object in the words of the Prophets they are still more inclined to consider that they are free to make use of such texts--which should at least be explained--to employ them in their literal sense, to derive new expressions from them, to form from them numerous variations, and to found whole compositions on them. This license is frequently met with in the compositions of the singers, preachers, and others who imagine themselves to be able to compose a poem. Such authors write things which partly are real heresy, partly contain such folly and absurdity that they naturally cause those who hear them to laugh, but also to feel grieved at the thought that such things can be uttered in reference to God. Were it not that I pitied the authors for their defects. and did not wish to injure them, I should have cited some passages to show you their mistakes; besides, the fault of their compositions is obvious to all intelligent persons. You must consider it, and think thus: If slander and libel is a great sin, how much greater is the sin of those who speak with looseness of tongue in reference to God, and describe Him by attributes which are far below Him; and I declare that they not only commit an ordinary sin, but unconsciously at least incur the guilt of profanity and blasphemy. This applies both to the multitude that listens to such prayers, and to the foolish man that recites them.