Towards the beginning of the נוסח אשכנז version of davening, in the section beginning לעולם יהא אדם ירא שמים, we say as follows:

לפיכך אנחנו חייבים להודות לך ולשבחך ולפארך ולברך ולקדש ולתת שבח והודיה לשמך.

Why do we say both 'לשבחך' and 'לתת שבח'? Even if there is a reason to say it twice, why do we change how we say it? The same question applies to 'להודות לך' and 'לתת הודיה'. The underlying assumption is that we shouldn't have superfluous words in davening. Someone suggested that there is a difference between 'You' and 'Your name.' If you want to follow that path, what is the actual difference between them? Also, this wouldn't answer why the words used are changed.

  • 1
    It seems as an addition of different parts. very interesting.
    – kouty
    Jul 3 '16 at 19:24
  • וְלִתֵּן שִׁיר שֶׁבַח וְהוֹדָאָה לְשִׁמְךָ הַגָּדוֹל בְּכָל יוֹם תָּמִיד from sidur Torat emet Sfaradi. It seems at list an addition of shir, but basically the problem remains.
    – kouty
    Jul 3 '16 at 19:28
  • 4
    I'm not sure I see the issue. לשבחך is to "you" and לתת שבח לשמך is to "your name".
    – magicker72
    Jul 3 '16 at 23:13
  • I'll see what I can find regarding this. But, I don't think that there is an inherent problem with the Siddur repeating words, themes or ideas. It' snot quite the same assumption as analyzing the Torah, which we assume doesn't contain anything superfluous. The siddur, can, and, I think does this in several places. E.g. "Sim Shalom" mentions a request for "Shalom" at the beginning and at the end.
    – DanF
    Jul 5 '16 at 16:19

Regarding loseis shevach and leshabeichacho, could be translated as adding praiseworthiness to your attributes and also praising Hashem as the one possessing the attribute.


לשבחך is for someone.
לתת שבח is for something

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