For those who tend to daven a slower Amida, is it preferable for them to daven faster than usual on Friday night in order to say Vayechulu with a minyan?

The concept of hastening one’s private Shemonah Esrei so as not to miss out on a specific part of davening is discussed primarily regarding Kedusha. The gemara [1] states that if one enters a Shul during Shemonah Esrei he should join the tzibbur only if he can complete his private tefilla in time to answer Kedusha. The Shulchan Aruch [2] codifies this, and the Biur Halacha [3] is unsure if this also applies for one who davens at a slower pace. Should he begin his private Tefillah knowing that he will be unable to answer Kedusha, or should he answer Kedusha and only then begin davening? The Aruch Hashulchan [4] writes that one may certainly daven with the tzibbur at a slower pace knowing that he will be unable to answer Kedusha [5], and this is common practice. R’ Moshe Feinstein [6] understands the Amen response of the tzibbur to Birkas Kohanim to be so important, such that one may not start his personal davening if he knows that he will be unable to answer Amen to that bracha [7]. Should this apply to ויכולו, need one recite it with a minyan, and should one hurry their own davening to recite it along with the tzibbur?

The gemara [8] states that as part of Friday night davening one should say ויכולו, and in that way one becomes a partner with Hashem in מעשה בראשית. The gemara adds that this is true even for one who is davening alone. Tosfos [9] writes that it is customary to recite ויכולו again as part of Friday night Kiddush for the benefit of those who didn’t daven Maariv. Additionally, ויכולו is said aloud in Shul due to Shabbos that coincides with Yom Tov when ויכולו is omitted in the private Shemonah Esrei, and because of this infrequent occurrence, it was instituted as part of the Chazan’s davening every Shabbos. The Ritva [10] assumes that reciting ויכולו is a testimony of sorts and thus should be said while standing as is required when testifying in Beis Din [11]. The Tur [12] goes further and cites those who believe that when ויכולו is said by the Chazzan, the tzibbur must say it along with him while standing and in a loud voice because witnesses must testify together [13]. The Taz [14] assumes that the entire tzibbur of 10 must say ויכולו together because when testifying about Hashem a minyan is required, [15] but the Mishna Berura [16] adds that if that is not possible one should at the very least say ויכולו along with one other, like two witnesses. The Chazon Ish [17] disagrees, as there is no indication that saying ויכולו along with one other person has any importance. Moreover, he claims that it is inappropriate to seek out another person to then say ויכולו together with him.

The Pri Megadim [18] writes that if someone realizes that they will be unable to say ויכולו along with the tzibbur, it is proper to hurry their silent Shemonah Esrei so as to recite it with the tzibbur. The Biur Halacha [19] accepts this view, but the Chazon Ish disagrees as it is improper to shorten one’s person Teffila for something that is not mentioned in the gemara. It would appear that the common custom is to follow the Chazon Ish and to allow one to daven at a pace that makes it impossible for him to recite ויכולו with a minyan. Ironically the Mishna Berura, who accepts the Pri Megadim, believes that one could and should recite ויכולו together with a friend, and that one can certainly do if he missed reciting it together with the tzibbur [20].

[1] Brachos 21b

[2] 109:1

[3] D.h. Hanichnas

[4] 109:5

[5] See Yabia Omer O”C 2:7

[6] Igros Moshe O”C 4:21:2

[7] See Teshuvos Zichron Yosef O”C 13.

[8] Shabbos 119b

[9] Pesachim 106a d.h.

[10] Shabbos 119b d.h.

[11] See Shavuos 30a

[12] 268

[13] The Magen Avraham (268:10) points out that this is difficult because the gemara is clear that each witness speaks alone and they don’t testify together. He does quote the Sm”a (28:37), who suggests that after each witness testifies, the two of them testify again in unison.

[14] 268:5

[15] see Pri Megadim MZ 5

[16] 268:19

[17] 38:10

[18] E”A 11

[19] d.h.

[20] See R’ Moshe Mordechai Karp’s Hilchos Shabbos B’Shabbos 4, Mishmeres Shabbos 8.