DVAR HALACHA 31

DVAR HALACHA 31

The Shulchan Aruch in siman reish ayin alef, se’if yud, says that Vayechulu should be said standing as part of Friday night Kiddush. The Mishnah Berurah in se’if kattan mem hey explains that, as we discussed last week, saying Vayechulu is considered a form of eidus that HaKadosh Baruch Hu created Shamayim va’Aretz, and eidus is given standing.

The Mishnah Berurah brings from the Tur that although Vayechulu was already said in Shemoneh Esrei, it is repeated in Kiddush in order to be motzi one’s children and other members of the household who may not have said it in davening. The Mishnah Berurah in siman reish samech ches, seif kattan alef adds that the fact that Vayechulu will be said again in Kiddush is one reason that someone who omitted it from Shemoneh Esrei does not need to repeat the tefillah.

The Mishnah Berurah also brings from the Rokeach, in the name of a Midrash, that there is a special significance to saying Vayechulu three times: once in Shemoneh Esrei, once after Shemoneh Esrei, and once over the kos of Kiddush. The Eliyah Rabbah in siman reish samech ches, se’if kattan yud beis brings three explanations for this practice.

The Midrash notes that the word “asher” appears three times in the parshah of Parah Adumah, which teaches the process through which a person becomes tahor, and also appears three times in the pesukim of Vayechulu. This connection teaches that one who says Vayechulu three times receives a kaparah.

The Eliyah Rabbah then brings from the Tzror HaMor that the three recitations correspond to the three realms of Creation: the olam ha’elyon, the olam ha’emtza’i, and the olam ha’tachton. Through the three recitations of Vayechulu, we give eidus that HaKadosh Baruch Hu created all three.

Finally, he brings from Rabbeinu Yerucham that repeating something three times strengthens and establishes it within a person. By proclaiming Vayechulu three times, we strengthen within ourselves the emunah that Hashem is the Creator of the entire world.

The Rema writes that the minhag is to sit even while reciting Vayechulu. The Mishnah Berurah in se’if kattan mem zayin explains that since Vayechulu was already said standing in shul, there is no need to insist on standing again during Kiddush.

In siman reish samech ches, se’if kattan yud tes, however, the Mishnah Berurah brings from the Pri Megadim that the minhag is to say Vayechulu in Kiddush standing, even when it was already said standing in shul.

The Dirshu Mishnah Berurah brings that the Chofetz Chaim himself said Vayechulu during Kiddush while sitting. The Chazon Ish and the Steipler as well as Rav Chaim Soloveitchik and the Brisker Rav also used to sit while saying vayechulu in kiddush.

Rav Moshe Feinstein, however, writes in Igros Moshe that l’chatchilah one should stand while saying Vayechulu and then sit for the remainder of Kiddush.

Good Shabbos,

Rabbi Reuven Eidlitz

Yeshiva Eitz Chaim, Monsey NY 

This dvar halacha is l’zchus refuah sheleima for Avraham ben Chaya Leah and Shmuel Avigdor ben Rivka b’soch sha’ar choley Yisroel