Ecclésiaste 5:1

To utter a word before God. To speak critically toward [God] above.

For God is in heaven and you are on earth. And even if the weak one is above, and the strong one below, the fear of the weak one is upon the strong one, how much more so when it is the strong one [=God] Who is above and the weak one who is below.

Do not be rash — Do not let words come out of your mouth before Him in His house rashly. And let your heart not be quick — unless you understand them, for the heart is as if it were lost and straying after worldly engagements. Thus the anointed of the LORD said: Your servant has found it in his heart (II Samuel 7:27). And know that God stands over you and sees you and years your words, for He is in heaven in the highest of the high heights, and you are on earth, and nothing is lower than you. Thus let your words be little so as not to endanger yourself, like the high priest on the Day of Atonement who would pray a short prayer (M. Yoma 5:1) and leave.

Abraham the author said: behold, I have started to speak! Since the honor of the Place fills every place, and nobody can be on guard in every place, a fixed place was set for one's prayer, and he must honor it. Also, a person must thank and praise his God every minute, for His mercy is with him at all instances of each minute, to enliven him to enjoy his senses. Since a person is engages in worldly engagements, a time was set for him to pray, and these known times are evening and morning and afternoon; for anyone who has eyes knows the time of sunrise, the time of azimuth, and the time of sunset. Thus a person must pray, to guard the openings of his mouth and think with his heart that he stands before the King, whose hand grants life and death. Thus it is forbidden for a man to pray and enter into his prayer poems whose meaning he doesn't know, nor should he rely on the author's original intent — for no man does not sin — or the copiers sinned.

And a general rule I will state — there are in the poems of Rabbi Eliezer haKalir, may he rest in glory, four difficulties. The first thing is that most of his poems are riddles and allegories. And I will use one of his poems^note as an example — and it is: לראי יקפיל, וחדשים יכפיל, ליום זה פור הפיל, ומציון ימלוך Some interpret that the first word has a yod (ליראי) which would refer to the Messiah — before whom He will fold (יקפיל) the earth. וחדשים יכפיל would mean that He would halve the months of the year and speed his coming. But some say that it is without a yod (לראי), which means it is about taking away — as in "See (ראי) your way in the valley" (Jeremiah 2:23). וחדשים יכפיל — to remove. These are the new (חדשים) images that recently came.