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A Popular Mishnah Berurah Ruling
It is widely accepted (at least in Ashkenazic circles) that someone who missed saying VaYechulu with the Tzibbur should grab another to say it along with him. This practice is based on the Mishnah Berurah (268:19), which says that one should not say VaYechulu with fewer than two people. However, many do not realize that the Mishnah Berurah’s ruling is not well-based in earlier sources.
Tosafot and the Rosh
Tosafot (Pesachim 106a s.v. Zochreihu) and the Rosh (Pesachim 10:15) say that we repeat VaYechulu after Friday night’s Arvit’s silent Amidah, as a back-up for Shabbatot that fall on Yom Tov, when VaYechulu is not included in the silent Amida.
The Mishnah Berurah wants no less than two since the post-Amida VaYechulu recital is Eidut (testimony) to Hashem creating the world, and a minimum of two of Eidim is required for testimony in Beit Din (Devarim 17:6 and 19:15). However, according to Tosafot and the Rosh, the post-Amida VaYechulu has nothing to do with Eidut.
Tur and the Shulchan Aruch
However, the Tur (Orach Chaim 268) and Shulchan Aruch (Orach Chaim 268:7) mention the custom of reciting the post-Amida VaYechulu aloud, standing. The Taz (Orach Chaim 268:5) explains that the Minhag stems from VaYechulu, which constitutes testimony that Hashem created the world (one stands when testifying; see Shavu’ot 30). Indeed, the Gemara (Shabbat 119b) states that one who prays and says VaYechulu on Friday night becomes a Shutaf (partner) to Hashem in Creation.
This assertion reflects common business wisdom that without publicity, a product does not exist. Thus, without our publicizing that Hashem created the world, it is as if it did not happen. We are Hashem’s partner when we say VaYechulu Friday night, since we act as his publicist.
Rashi in BeReishit 24:7 expresses a similar point when he says that before Avraham Avinu spread the word about Hashem, it was as if Hashem was only Elokei HaShayim, God of the heavens. Only after Avraham Avinu spread recognition of Hashem among humanity did He become Elokai HaAretz, God of the earth, as well.
The Taz and the Mishnah Berurah
The Taz takes this idea to the next level, saying that an individual should not say VaYechulu alone. Rather, a Minyan is required to testify to Creation.
The Mishnah Berurah codifies the Taz and adds that, according to this approach, one should say VaYechulu with at least one other person.
However, the Taz presents the choice as between saying VaYechulu or saying it with a Minyan. The Taz believes that in the silent Amida’s VaYechulu, we testify as individuals to Creation. However, in the post-Amida VaYechulu, we testify as a community to Creation.
According to the Taz, there is no greater significance to two people saying VaYechulu than to one person doing so. Moreover, the post-VaYechulu bears little resemblance to Beit Din testimony, which requires at least two Eidim. VaYechulu is said at night, whereas Beit Din testimony takes place during the day, with witnesses testifying separately, not concurrently. Moreover, even those who are Pesulim L’Edut (not accepted as witnesses in Beit Din, such as women and children) are not excluded from saying VaYechulu.
The Chazon Ish
The Chazon Ish (Orach Chaim 38:10) thus does not accept the Mishnah Berurah's two-person requirement for VaYechulu, noting that it lacks a basis in earlier sources.
Sephardic Poskim
Sephardic Poskim as well do not side with the Mishnah Berurah on this issue (Rav Ben Tzion Abba Sha’ul, Teshuvot Ohr L’tziyon 2:18 and Yalkut Yosef Orach Chaim 267:24). Moreover, they do not follow the Pri Megadim (codified by the Bi’ur Halacha 268:7 s.v Ume’umad), who recommends hurrying one’s silent Amida to enable him to say VaYechulu with the Tzibbur. Both Rav Abba Sha’ul and Yalkut Yosef view Tosafot and the Rosh’s reason for the post-Amida VaYechulu as primary, and saying a proper silent Amida takes priority over saying VaYechulu with the Tzibbur.
However, Yalkut Yosef does write that one who says VaYechulu alone should not intend his recital to serve as Eidut.
Rav Yosef Dov Soloveitchik
When the Talmidim in his Yeshiva University Shiur in 1984 asked Rav Yosef Dov Soloveitchik his opinion about this matter, he sided with the Chazon Ish. Rav Soloveitchik smiled and said that VaYechulu is a matter of “Ne’emanut” but not “Eidut.”
Although Rav Soloveitchik did not explain what he meant by this distinction, I believe he meant as follows: Ne’emanut refers to the trust we may have in other religious Jews regarding ritual matters. Regarding Ne’emanut, there is no requirement for two Eidim. However, there is also no difference between an individual and a Tzibbur regarding Ne’emanut.
I believe that Rav Soloveitchik refers to the trust later generations have in earlier generations in transmitting God’s message. This trust is like the trust Yitzchak Avinu exhibited in Avraham Avinu at the Akeida, where the former believed the latter that Hashem communicated to him that he was to offer him as a sacrifice at Har HaMoriyah.
We transmit the Mesorah as individuals and as a community. With VaYechulu, we present our “Ne’emanut” both as individuals in the silent Amida and as a community in the post-Amida VaYechulu.
Explaining the Popularity of the Mishnah Berurah’s Ruling
Despite the cogent criticism of the Mishnah Berurah’s ruling, its popularity has not waned. I suggest that, intuitively, we are drawn to highlight our role as Hashem’s witnesses. Indeed, Yishayahu HaNavi stunningly (43:10; Ashkenazim recite this Pasuk as part of the Haftarah for Parashat BeReishit) presents Hashem describing us as “Atem Eidai,” you are My witnesses.
We Jews serve as the Torah’s “companion volume,” for we are (overwhelmingly) the biological descendants of the nation that witnessed the great events of the ten Makkot, Kri’at Yam Suf, and most importantly, Ma’amad Har Sinai. We serve as the witnesses supporting the veracity of the Torah’s claims. Thus, we relish the opportunity to emphasize our role as Hashem’s witnesses and therefore embrace the Mishnah Berurah’s ruling to grab another person to say VaYechulu.
One cautionary note. I have seen people grab another to say VaYechulu with them during Kaddish. One should not mar the beauty of the Mishnah Berurah’s practice by violating the prohibition to interrupt the recital of Kaddish. One should wait until after the Tefilla to say VaYechulu with a second person.
Conclusion – We are Bnei Nevi’im
Pesachim 66a accords great respect to the spiritual intuitions of our people, declaring that if we are not prophets, we are the children of prophets, “Im Lo Nevi’im Heim, Bnei Nevi’im Heim”. Thus, although the Mishnah Berurah’s recommendation to say VaYechulu with two people is highly questionable, its widespread acceptance (at least in Ashkenazi circles) directs us to respect it.