Question: Is it permissible to praise Hashem in the context of songs using words that are not mentioned in the prayer texts?
Answer: We have explained in the previous Halacha that one may not praise Hashem extensively in the context of the Amida prayer. One may only recite the words “the great, mighty, and awesome G-d” and no more, for it is inappropriate to add to the praises of Hashem since we cannot cover them all in any case.
Rabbeinu Yitzchak, the Tosafist rules that this only applies to the Amida prayer; however, when writing or singing a song in honor of Hashem, there is no issue with expansive praises. Many Poskim rule likewise. Based on this, we can understand how such great earlier authorities, such as Rabbeinu Yehuda Ha’Levi, Rabbeinu Avraham ibn Ezra, Rabbeinu Moshe ibn Ezra, Rabbeinu Shlomo ibn Gevirol, and many others were able to write songs and poems using many praises for Hashem, for this is only problematic in the context of prayer. However, there is no issue with this regarding other personal supplications or songs.
Nevertheless, it seems from the Rambam that this is forbidden even regarding praises songs one authors himself outside the realm of prayer. It is for this reason that in his Moreh Nevuchim the Rambam writes lengthily about the detriment of those who compose such songs that speak lengthily of the praises of Hashem. Other Rishonim concur.
Our custom, on the other hand, is to read the songs and poems of Ibn Ezra and his colleagues. Indeed, Maran Ha’Bet Yosef attests to the fact that our custom follows Rabbeinu Yitzchak.
Another opinion on this matter is that of the Ritba and the students of Rabbeinu Yonah. They maintain that it is only forbidden to add to the praises of Hashem in the context of titles such as “strong” and “wise.” However, if one merely recounts the wonders of Hashem in the way He runs the worlds, this is permissible. Some explain that the Rambam agrees with this opinion. (The custom is to act leniently here as well, outside the context of prayer, obviously.)
Even according to this opinion though, one may not add any praises into the first blessing of the Amida (even if not in the form of a title), for this would be deviating from the text set forth by our Sages.
(Additionally, we must point out that when speaking to or about Hashem, one cannot say just anything one wishes. Even when requesting things from Hashem, one must make sure to be as succinct and articulate as possible, for if one does not request things properly, this could end up being detrimental. One should be aware of this when singing songs composed nowadays that speak to Hashem in a manner unbefitting of His omnipotence and there are several such songs on the market.)
The most preferred method according to all opinions is that should one wish to add praises of Hashem; one should not make up brand new titles for Hashem and instead borrow terms already used in verses throughout Tanach. Indeed, Maran Ha’Shulchan Aruch (Ch. 113) rules that one who wishes to add to the praises of Hashem should do so in the context of reciting verses.
Summary: One may not add anything to the first three blessings of the Amida so as not to deviate from the text enacted by our Sages. Outside the context of prayer, one may sing songs which incorporate praises of Hashem composed by earlier authorities. If one wishes himself to speak lengthily of the praises of Hashem, it is best to do so using verses found in Tanach.
