It is worthwhile spending some time on it. Additionally, it is the first Parsha in the Torah, and it would be wrong not to write something on it. However, in case you end up seeing this sheet after Parshas Bereishis, don’t worry, as I have specifically chosen a topic which is relevant all year round - every single Friday night. In this week’s Parsha we learn about the Creation of the World. After the Torah finishes discussing what was created on each day, we have the pasukim of “Vayechulu HaShomayim ....”. Therefore, I have chosen to discuss the topic of reciting “Vayechulu” on Friday night.
When exactly should it be said? During davening? During kiddush? Or perhaps both? What if one only ends up making kiddush very late on Friday night? What does it mean when the Gemara says when saying “Vayechulu” one’s sins are forgiven - which sins? What did the Ohr HaChaim HaKodosh learn on erev Shabbos? Must one stand when reciting it? May one lean on a shtender? Should one rush through his silent shemonah esrei to be able to say “Vayechulu” together with the tzibbur [congregation]? Does the Chazon Ish agree? If one missed reciting “Vayechulu” with the tzibbur should he try and find someone to say it together with, or is he perhaps doing so wrong? Must one stand when reciting “Vayechulu” during kiddush? Is “Vayechulu” considered eidus [testimony]? May one say it with a ba’al aveirah [someone who commits sins and is disqualified from giving testimony]? Can one say it together with someone on the other side of the street? This is just some of what will be discussed below, read on and gain a new understanding of what the recitation of “Vayechulu” on Friday night is really all about.
The Gemara in Shabbos (119b) teaches: אמר רבא ואיתימא ריב״ ל אפילו יחיד המתפלל בערב שבת צריך לומר ויכולו דאמר רב המנונא כל ה מתפלל בערב שבת ואומר ויכולו מעלה עליו הכתוב כאילו נעשה שותף להקב״ ה במעשה בראשית שנאמר ויכולו אל תקרי וַיְכוּלּוּ אלא וַיְכַלּוּ – Rava said, and some say it was Rabbi Yehoshua ben Levi who said: Even an individual who davens on Shabbos evening (Friday night) must recite the passage of “Vayechulu”, as Rav Hamnuna said: Anyone who davens on Shabbos evening and recites the passage of “Vayechulu”, the pasuk credits him as if he became a partner with Hakodosh Boruch Hu, in the act of Creation. As it is stated: “And the heavens and the earth were finished [vayechulu].” Do not read it as: Were finished [vayechulu]; rather, as: They finished [vayechalu].”
Saying “Vayechulu” During Davening
From the aforementioned Gemara (אפילו יחיד המתפלל בערב שבת) it would seem that the optimum time to recite “Vayechulu” is during davening. However, the Rambam in his Seder Tefillah [Order of Prayer] makes no mention of reciting “Vayechulu” at all. Rather, he mentions it in Hilchos Kiddush. The Rambam writes (Hilchos Shabbos 29:7): “The widespread custom throughout Klal Yisroel is to first recite “Vayechulu”, then to recite a berachah on wine, and then the berachah of “Mekadesh”. The Maggid Mishnah writes: The Rambam’s source is the aforementioned Gemara which says that even individuals should recite “Vayechulu”, consequently, it was established that it should be said over a cup of wine (על הכוס).
However, the Rosh (Shabbos 16:5) writes: “Since even individuals must recite “Vayechulu”, it was established that it should be said in the middle of shemonah esrei. That which we say it after shemonah esrei as well, is because of Yom Tov that falls on Shabbos where we don’t say it in the silent shemonah esrei and in order not to differentiate from one Shabbos to the next we say it every single Shabbos.” The Tur (268) adds an additional reason for saying it after the silent shemonah esrei, which is to benefit those present who may not know how to say it.
The Rosh adds: In the Seder Tefillah of the Kadmonim we don’t find that “Vayechulu” was said as part of davening. This is like the Rambam we mentioned above, which makes no mention in his Seder Tefillah of saying “Vayechulu”. However, the Ohr Zoruah (Hilchos Erev Shabbos siman 20) writes: Those who don’t say “Vayechulu” in shemonah esrei are simply mistaken.
Saying “Vayechulu” During Kiddush
The Rosh adds: The minhag of saying “Vayechulu” by kiddush is for the benefit of those who may not yet have heard or recited “Vayechulu”, as is often the case by women and children who don’t normally daven (see Tosfos Pesochim 106a). According to this, if everyone has davened there would be no need to say “Vayechulu”.
However, the Chasam Sofer (Shu”t, Kovetz Teshuvos 10) was asked about someone who has no wine and makes kiddush on bread, if it is ok to interrupt between the berachah of “al netilas yodayim” and “hamotzi” with the recital of “Vayechulu”, and he writes: Since it is part of the nussach [text] of kiddush, it’s not considered an interruption (see also Levush 272:9 who writes this). Based on this, even if one doesn’t need to be moitzi anyone [say it for others who haven’t yet heard or recited it] he should still mention “Vayechulu” in kiddush as it is part of the standard nussach. Even without this, there is a special inyan [idea] of saying “Vayechulu” three times as is clear from the Mishnah Berurah (271:45).
What If One Is Delayed and Only Recites Kiddush Late at Night, or Shabbos Morning?
However, the Rema (271:8) writes: “If one never made kiddush at night, he should make it up the next day, however, he should omit Vayechulu”. The question is, if “Vayechulu” is part of the nussach of kiddush, why in such a case is it omitted?
The Mishnah Berurah (s.k. 40) explains: The Creation of the World was completed by Friday night, therefore, there is no point saying it after that time.
Practically, if one is ill when Shabbos comes in, and he only gets around to saying kiddush by the end of the night, although the Levush (sif 8) writes not to say “Vayechulu”, the Pri Megodim (Mishbetzois Zahav s.k. 11) rules that one should say it. The Toras Shabbos (271:14) explains: Although creation of the world was completed at the beginning of the night, since the earth is round, and the time of the beginning of night is different in all places, one can say “Vayechulu” the entire night. Others explain: The reason one may say it the entire night, is because the entire night is considered one (see Aruch HaShulchan sif 21).
Reciting “Vayechulu” Gives Mechilas Avoinois [Atonement for Sins]
The Gemara in Shabbos (119b) teaches: אמר רב חסדא אמר מר עוקבא כל המתפלל בערב שבת ואומר ויכולו שני מלאכי השרת המלוין לו לאדם מניחין ידיהם על ראשו ואומרים לו וסר עוונך וחטאתך תכופר - Rav Chisda said that Mar Ukva said: One who davens on Shabbos evening (Friday night) and recites “Vayechulu”, the two ministering angels who accompany the person at all times place their hands on his head and say to him: “And your iniquity has passed, and your sin has been atoned”.
The question is, which sin is the Gemara referring to? The Ritva, Shiltei Gibborim, and Da’as Zekeinim MiBa’alei Tosfos (Bereishis 2:1) all explain: If one doesn’t recite “Vayechulu” on Friday night, he is withholding eidus [testimony], and one who withholds eidus violates the prohibition of: אם לוא יגיד ונשא עוונו – “If one doesn’t testify, he carries sin”, therefore, when one says “Vayechulu”, the malochim say: וסר עוונך – “your sin (of withholding eidus) has been removed”.
We see that the recitation of “Vayechulu” is considered proper eidus, as if not, how can one violate the prohibition of: אם לוא יגיד ונשא עוונו – “If one doesn’t testify, he carries sin”.
Every erev Shabbos after chatzos [midday], the Orach Chaim HaKodosh would learn Hilchos EIdus to help prepare himself to give eidus at the beginning of Shabbos about the Creation of the Heavens and the Earth (cited in his Haggadah Shel Pesach pg. 12).
Although we mentioned from Rishonim that reciting “Vayechulu” atones for the sin of withholding eidus, it’s also clear from the poskim that it atones for other sins as well.
The Teshuvas HaGeonim cites the Yerushalmi as a source for the Chazal which says that reciting “Vayechulu” brings atonement: It says the word “asher” by porah adumah and it says the word “asher” by “Vayechulu” (in both places it says the word “asher” three times). We learn from here that just as the porah adumah brings forgiveness and purity, so does the recitation of “Vayechulu”.
The Kaf HaChaim (268:34) adds: The word “asher” appears three times by porah adumah, and by “Vayechulu”, therefore, we say it three times (see Elyah Rabbah 268:12).
The Obligation to Have Thoughts of Teshuvah Before Reciting “Vayechulu”
The Ben Yehoyodah (Shabbos 119b) adds: Since the recital of “Vayechulu” is considered eidus, and a rosha is disqualified from giving eidus, one must have thoughts of teshuvah before reciting “Vayechulu”, and this is what the Gemara means when it says two malochim testify: וסר עוונך וחטאתך תכופר – “And your iniquity has passed, and your sin has been atoned”, they testify that this person is fit to give eidus.
However, the Pri Megodim (268, Mishbetzois Zahav, s.k. 5) brings that the Elyah Rabbah (s.k. 12) already writes in the name of his grandfather: “One must have thoughts of teshuvah before reciting “Vayechulu”, and he cites proof from Hilchos Gittin (Even HaEzer 154, Seder HaGet 241:2) where it says that we tell the witnesses of the giving of the get [divorce document], to have thoughts of teshuvah as a rosha is disqualified from giving testimony.”
The Imrei Emes would explain the above in a different manner (cited in Likutei Bosar Likutei Shabbos 119b). One who recites “Vayechulu” becomes a partner with the Ribbono Shel Olam in the Creation of the World, and the Mishnah in Avos teaches that it is forbidden to be friendly with a rosha, therefore, Hashem is forced to forgive one’s sins, in order that He can become a partner.
The Shulchan Aruch Mentions the Recital of “Vayechulu” In Three Different Places
Halachah lema’aseh [practically], the din of saying “Vayechulu” is brought down three times:
- The Shulchan Aruch (268:1) rules that one should recite “Vayechulu” during Ma’ariv.
- The Shulchan Aruch (268:7) writes: We recite “Vayechulu” after the silent shemonah esrei, because of Yom Tov that falls on Shabbos when we don’t mention it in the quiet shemonah esrei. Additionally, it is recited for those who don’t know how to say it by themselves. This time it is recited: בקול רם ומעומד – “out loud, and in unison with the rest of the congregation.” The Mishnah Berurah (s.k. 19) explains: It is said whilst standing as we are testifying that Hashem created the world, and the din is that witnesses are supposed to stand like it says (Devorim 19:17): ועמדו שני האנשים - “The two men should stand”.
- In Hilchos Kiddush, the Shulchan Aruch (271:10) writes: “’Vayechulu’ is recited whilst standing, then the berachah of hagofen, and then kiddush is recited.” The Rema writes: “The custom is to sit when saying ‘Vayechulu’”. The Mishnah Berurah (s.k. 46) explains: By sitting down, one fulfils the requirement of kiddush bemakom seudah [making kiddush in the same sitting as the eating a meal] much better. Or, since one person is being moitzi other people, there needs to be a kevias [fixed setting] and sitting down makes much more of a kevias.
However, the first few words of kiddush should be said whilst standing out of honour for Hashem’s name. Kiddush starts with the words: יום הששי ויכולו השמים, which have the roshei teives of Hashem’s name. Practically, the Mishnah Berurah (268:19) quotes the Pri Megodim who says that the minhag is to recite the entire “Vayechulu” standing.
Does One Need to Stand When Reciting “Vayechulu”
If the recitation of “Vayechulu” is considered giving eidus, then it would seem that one is obligated to stand, as is clear from the Gemara in Shavuos (30b) and the Rambam (Hilchos Sanhedrin 21:3) that eidus must be given whilst standing, learnt from the pasuk ועמדו שני האנשים – “The two men should stand”. However, the Rishonim argue as to whether bedieved [post-facto] eidus given whilst sitting down is pasul. The Rashbah and Chiddushei HaRan both bring: “Some say if eidus is given whilst sitting down, the eidus is not considered eidus at all”, however, they both disagree. The Ritva and the Ran (14a MiDafay HaRif) also disagree and learn that the din of standing is lechatchilah [ideal], however, bedieved sitting down is ok. This dispute would seemingly make a practical difference when it comes to kiddush, and whether one would need to repeat “Vayechulu” if it was said whilst sitting down. Unless we differentiate between normal eidus and eidus of “Vayechulu” by kiddush (see below).
Is It Ok to Lean on a Shtender Whilst Reciting “Vayechulu”?
The Shulchan Aruch (268:7) writes: אומרים ויכולו אחרי התפלה מעומד – “We say ‘Vayechulu’ after shemonah esrei whilst standing”. The question is: Is one allowed to lean on shtender in a manner where if the shtender would be taken away one would fall?
The Ishei Yisroel (36:25) cites proof that one is allowed to lean whilst saying “Vayechulu” from a Rema (Choshen Mishpot 17:1) in Hilchos Eidus. The Rema writes: עמידה ע ״ י סמיכה נקראת עמידה - “Standing whilst leaning is considered standing”, and the Taz adds that even if the thing one is leaning on would be taken away one would fall it’s still ok, therefore, the Ishei Yisroel concludes the same thing is with “Vayechulu”.
However, in Hilchos Eidus many poskim disagree with the Taz and say one isn’t allowed to lean (see Urim VeTumim, R’ Akiva Eiger, Birkay Yosef, Knesses HaGedolah end of siman 28 and Magen Avraham Hilchos Rosh Chodesh end of siman 422). If the recitation of “Vayechulu” isn’t considered proper eidus than there would be room to be lenient, however, practically the Shulchan Aruch rules that it should be recited whilst standing, therefore, it would seem that lechatchilah one shouldn’t lean.
Standing for “Vayechulu” During Kiddush
We mentioned above the Rema (271:10) which says that the minhag is to sit for kiddush, even when saying “Vayechulu”. The Mishnah Berurah (s.k. 47) explains: Since “Vayechulu” was already said in shul whilst standing, there is no need to stand a second time when saying it in kiddush. Although, one is now being moitzi his household members, R’ Moshe in Igros Moshe (Orach Chaim 5:16 s.k. 5) writes, since one already said eidus in shul, it makes no difference when saying it a second time if one is standing or sitting, and in regard to those listening it’s not considered eidus, as the concept of shome’a ke’onah [hearing is like saying] doesn’t work for eidus, see inside for a lengthy discussion about this.
Nonetheless, the Mishnah Berurah (268:19) writes: If one forgot to say it in shul, then when he says it during kiddush he should make sure to stand. He then concludes by quoting the Pri Megodim (Eishel Avraham s.k. 10) who says that the minhag is to stand when reciting “Vayechulu” even if one already said it in shul. This is also how the Kitzur Shulchan Aruch (77:3) and Ben Ish Chai (Year 2, Bereishis 29) take on.
Although, it’s brought down that the Chofetz Chaim (cited in Chayov U’Poalov Vol. 3, pg. 911), R’ Chaim Brisker and the Brisker Rov (cited in Haggadah Shel Pesach MiBeis Levi pg. 92), the Chazon Ish (Dinim V’Hanagos 11:2) and the Steipler (Orchos Rabbeinu Vol. 1 pg. 109) all sat down for the entire duration of kiddush.
Is Reciting “Vayechulu” Considered Proper Eidus (ממש בגדר עדות) – Davening the Silent Shemonah Esrei Quickly to Be Able to Recite “Vayechulu” With the Tzibbur
There is a machlokes haposkim as to how much of a status of Hilchos Eidus the recital of “Vayechulu” has and there are proofs either way. However, the Mishnah Berurah seems to take on that it is considered proper eidus and he explains (268:18) the Shulchan Aruch which says, “One must recite ‘Vayechulu’ whilst standing”, that it is a din in Hilchos Eidus like it says: ועמדו שני האנשים – “And the two men should stand”. He also writes that if one is davening by himself there is a machlokes if he should recite “Vayechulu” after shemonah esrei as the rule is: אין עדות ליחיד – “Testimony can’t be given with just one witness”. Therefore, he writes: When davening alone it should be said, however, one should have intention that he isn’t giving eidus, rather he is simply reading pasukim from the Torah. Similarly, he brings (Biur Halachah 67 d.h. u’meumad) from the Pri Megodim (Eishel Avraham s.k. 11): שהמתפלל בלחש ימהר לסיים תפלתו כדי שיאמר ויכולו עם הקהל – “One should daven the silent shemonah esrei quickly so that he can recite ‘Vayechulu’ with the congregation.”
However, the Chazon Ish (Orach Chaim 38:10) takes issue with the Pri Megodim and Biur Halachah, as surely the advantage of reciting “Vayechulu” has already been fulfilled in the silent shemonah esrei, and doing it a second time after shemonah esrei is simply a hiddur mitzvah which is not mentioned in the Gemara, whereas the advantage of being ma’arich betefillah [praying lengthy tefillos] is mentioned in the Gemara (Berachos 32b), and surely an advantage mentioned in the Gemara outweighs one which isn’t?
However, he concludes that the implication from the Gemara in Shabbos (119b) which says: אפילו יחיד המתפלל בערב שבת צריך לומר ויכולו – “Even an individual who davens on Friday night should recite ‘Vayechulu’”, is that an individual may say it, but it is better to say it together with the tzibbur. He ends off tzorich iyun [the matter needs looking into].
According to the Chazon Ish we can answer something which is seemingly very difficult. In Hilchos Eidus the halachah is: נמצא אחד מהם קרוב או פסול בטלה עדותם – “If one of the witnesses present is related or disqualified then all the testimony is invalidated”. Generally speaking, in one shul there are different family members davening together, yet we don’t find that this creates a concern when it comes to reciting “Vayechulu”, why not? It must be that reciting “Vayechulu” doesn’t have all the halachos of Hilchos Eidus, like the opinion of the Chazon Ish.
The Luach Eretz Yisroel writes: If an individual davens a long shemonah esrei and he recites “Vayechulu” after davening, he shouldn’t do it together with a young child. He seems to understand that the recitation of “Vayechulu” is considered proper eidus, if so, why doesn’t he mention that one shouldn’t say it with family members either? Tzorich iyun.
The Machlokes Mishnah Berurah and Chazon Ish About Whether to Say “Vayechulu” After Shemoneh Esrei with Two People
The Mishnah Berurah (268:19) writes: טוב לומר ויכולו ביחד בצבור דעדה שלמה בעינן להעיד להקב״ה ועכ ״פ יהיה בשנים - “It is good to say ‘Vayechulu’ together with the congregation as ideally ‘a complete assembly’ is needed for testimony of Hakodosh Boruch Hu. One should make sure to have at least two people”. The Achronim already ask on the Mishnah Berurah that we don’t find in any of the early poskim that “Vayechulu” needs to be said with two people, and they explain that he is coming from the Magen Avraham (s.k. 10) who goes out his way to explain that “Vayechulu” is a type of eidus.
However, the Chazon Ish (Orach Chaim 38 s.k. 10) argues on the Mishnah Berurah and writes: אין להדר אחר שנים דלא מצינו בפוסקים הידור של שנים ויש לחוש כמעמיד עדים על מעשה בראשית - “There is no need to say it as two people as we don’t find in the poskim such a hiddur, moreover, doing it may even be problematic as it looks like one needs to come on to testimony to believe in the creation of the world”. (The Yalkut Yosef explains: Saying it with two makes it look like there is a doubt and we need eidus to prove otherwise, which is problematic.)
According to the Chazon Ish Is One Allowed to Say “Vayechulu” with Another Person, Or Is It Forbidden?
According to the Mishnah Berurah if one finishes his silent shemonah esrei after the tzibbur and is unable to say “Vayechulu” with the tzibbur, he should try and say it with someone else. According to the Chazon Ish, however, there is no need to look for someone to say it with, on the contrary: ויש לחוש כמעמיד עדים על מעשה בראשית – “There is room for concern, that doing so looks like one is giving testimony to the creation of the world”. In Ma’aseh Ish (Vol. 4, pg. 121) it’s brought down that they asked the Chazon Ish if he means: “There is no need to say it with someone else, or if it is forbidden to say it with someone else?” and he answered: “If there is no need, then it is forbidden”.
On the other hand, it is brought down that R’ Chaim Kanievsky said that the Chazon Ish told him that one should follow the widespread minhag, and if people are stringent to say it with someone else, one should do so. Additionally, R’ Elozor Tzodok Turshin zt”l (Ma’aseh Ish Vol. 7 pg. 145) testified that he has a kabbalah from the Chazon Ish that halachah lema’aseh he retracted from what he wrote in his sefer and in the end he held like the Mishnah Berurah. The Steipler also followed the Mishnah Berurah, and when he would daven alone at home, after davening he would ask one of his grandchildren to recite “Vayechulu” with him (Orchos Rabbeinu Vol. 4, pg. 161).
R’ Shlomah Zalman Auerbach Held That the Recital of “Vayechulu” In the Silent Shemonah Esrei Is Considered with The Tzibbur
R’ Shlomah Zalman held that strictly speaking “Vayechulu” recited in the silent shemonah esrei is enough. Although not everyone says it at the same time (as when one person is up to “Vayechulu” another is up to “Retezei”), since it is not proper eidus, as we find that a father and son can say it together, rather, it is just a minhag and slightly comparable to eidus, it is good enough (Halichos Shlomah – Hilchos Tefillah, Perek 14, Devar Halachah s.k. 9)
If One Is Up to “Vayechulu” In His Silent Shemonah Esrei, May He Say “Vayechulu” Out Loud Together With the Tzibbur?
If one davens shemonah esrei very slowly on Friday night (or he comes late), and by the time he gets to “Vayechulu” the tzibbur is already up to saying “Vayechulu” out loud, can he join in and say “Vayechulu” out loud, or is it forbidden for one to raise his voice during his silent shemonah esrei, and he should carry on quietly and say it with someone after he finishes shemonah esrei?
The Tzitz Eliezer (Shu”t Vol 14:24) shows that the recital of “Vayechulu” out loud with ten is a fulfilment of:ונקדשתי בתוך בני ישראל - “Sanctify my name amongst Klal Yisroel”, the mitzvah of kiddush Hashem, as is clear from the Pri Megodim (268, Mishbetzois Zahav s.k. 5). Therefore, just like one can answer kedusha out loud with the tzibbur even if he is in the middle of his silent shemonah esrei, similarly one can say “Vayechulu” (this is also the ruling of the Devar Yehoshua pg. 13 ois 7 and the Shu”t Neharois Eison Vol. 2, siman 17).
The Tzitz Elizer adds: Although the Chazon Ish argues on the Pri Megodim, that’s only regarding the second recital of “Vayechulu” after shemonah esrei, however, here he will agree that one should say it out loud together with the tzibbur. His main argument is that one has already fulfilled his obligation in the silent shemonah esrei, and repeating it is just a hiddur, in our case, however, one hasn’t even said it once.
R Shlomah Zalman (Halichos Shlomah - Hilchos Tefillah 14:5) also takes on with simplicity that one should say “Vayechulu” together with the tzibbur, however, he says that it should be said quietly. He adds: Even if one already said “Vayechulu” in his silent shemonah esrei, and as soon as he finished the tzibbur starts to say it, he may repeat it again, as it’s like doubling over part of a berachah which is allowed.
