For silence you pay double. Megila 18a.

I've started learning with a new Chevruta, and here is something from our study together.  It is also surprising.  The context is a discussion of the reason for the order of the 19 blessings of the Amida.  The Gemara states that they were set by the Men of the Great Assembly, but forgotten and restored by Rabbi Shimon HaPakoli.  The Gemara states that after that moment of restoration:

It is forbidden to tell G-d's praise.   {Rashi states this means that it is forbidden to create a new blessing, presumably to add onto the Amida.  Without this explanation that statement is shocking!}  As Rebbe Elazar stated, Why is it written: (Psalms 106:2) 'Who can tell the might of G-d, and announce all of His praise?'  For whom is it pleasant to recount G-d's might?  Only the one who can tell of ALL of his praise.  {i.e. not do a partial job - which is the only true possibility given that G-d is infinite.}  Raba  bar bar Hanna taught in the name of Rebbe Yochanan,  One who speaks of G-d's praise too much is uprooted from the world, as it is written, (Job 37:20)  Is anything conveyed to  Him when I speak?  If a person speaks he will be destroyed.'  {the plain meaning according to JPS is 'Is anything conveyed to Him when I speak?  Can a man say anything when he is confused?'  The Hebrew is ambiguous which makes for juicy drashot!}  Rebbe Yehuda of Kfar Giburia, and some say it was Rebbe Yehuda of Kfar Gibur Chayil, said why is it written, (Psalms 65:2) 'For you, silence is praise.'  {Again that is a midrashic translation, the plain meaning is 'Praise befits you.' Thanks JPS!}   The universal medicine is silence.  As Rav Dimi said, They say in Eretz Israel, a word is worth one sela [a coin], silence is worth two coins.  

Why is silence so much more valuable than creativity in this context?  

Redux, Shabat 89b

A couple of people told me that the midrash I posted a little while ago was incomprehensible because of all the pronouns.  I'm still learning how to do this blog... here is a clearer version.

Rebbe Shmuel taught in the name of Rebbe Yochanan, "Why is it written (Isaiah 63) 'For you are our Father, for Abraham doesn't know us and Israel doesn't recognize us.  You Hashem are our father, your eternal name is our Redeemer.'?  In the time to come the Holy One Praised be G-d will say to Abraham:  Your children have sinned against Me.  Abraham will say before Him, "Master of the Universe, blot out their name for the sanctification of Your Name."  G-d will say of Jacob, who had great sorrow in raising his children, "Perhaps he [Jacob] will seek mercy on their[ [Israel's] behalf."  G-d will say to Jacob, "Your children sinned against me."  Jacob will say before G-d, "Master of the Universe, blot out their name for the santification of your name."  G-d will say, "The old have no sense, and the young ones have no counsel."  G-d will say to Issac, "Your children have sinned against me."  Issac will respond, "Master of the Universe, are they MY children and not YOUR children?  When Israel said, 'We will do' before 'We will hear,' You called them (Exodus 4:22) 'My son, My firstborn.'  Now Israel is my children and not Yours?  Furthermore, how much did Israel sin.  A person's life is 70 years.  Take away the first 20 years, where you don't punish them.  That leaves 50 years.  Take away another 25 years of nights, leaving 25 years.  Take away 12 and a half years, which are eating, praying, and time in the toilet, leaving 12 and 1/2 years.  If You can tolerate that, great!  If not, let half be Your burden and half be mine.  If you want to say all of it is on me, here I am before you."  

Israel spoke and said, "For you [Issac] are our father."  Issac said to Israel, "Before you praise me, praise the Holy One Praised be G-d," and Issac revealed G-d to their eyes.  Israel immediately raised their eyes to heaven and said, "You Hashem are our father, your eternal name is our Redeemer!"