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Inspired by an answer here:

Does the recitation of Kabbalas Shabbos require a minyan?

I was always under the impression that we do it together by convention rather than necessity, but one could lechatchila recite Kabbalas Shabbos at home, and join the minyan for Maariv. This answer sounds like there is some sort of significance in 10 people.

Is there any source for this, either way?

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    This isn't specifically 10 but Rambam (Shabbos 30,2) says that Chachamim would gather their students together to go and greet shabbos. – Moshe Steinberg Jul 22 '19 at 15:36
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    I would think the only items in kabbalah shabbos that require a minyan are the kaddishes. – Dennis Jul 22 '19 at 15:52
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    How could it? None of the 3 daily tefillot require a minyan, how could a collection of tehillim and songs that only dates to the 16th century? – Josh K Jul 22 '19 at 17:11
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    @JoshK the question remains if there's benefit to having 10 like with the main prayers – Double AA♦ Jul 22 '19 at 17:59
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    I assume they sent 10 people as a way of maintaining Kabbalas Shabbos as part of the customary communal liturgy, not that it requires a minyan strictly speaking. – Fred Jul 22 '19 at 17:59
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There's one practice that I have seen that implies that a minyan is not required for Kabbalat Shabbat.

If I recall correctly, our shul had exactly 10 people for the minyan. An avel (mourner) came to shul and davened mincha Fri. evening. Just prior to Kabbalat Shabbat, the rabbi asked him to leave the shul and he returned just pior to reciting Mizmor Shir Leyom Hashabbat (Psalm 92.) This is because Kabbalat Shabbat is considered a "separate service", and technically, it is "not yet Shabbat " (We have a M.Y. question explaining this - I have to locate it.) so that person is still "in mourning display mode." Once Shabbat, is "official", which occurs with reciting Psalm 92, the mourner accepts Shabbat and he may not display public mourning.

The point is, that this action indicates that a minyan is not needed to say Kabbalat Shabbat.

There is a separate angle as to whether the recitation of Psalm 92 is the only method to indicate Shabbat acceptance, and even when used, does an individual reciting that Psalm accept Shabbat, or is it only for a tzibbur. I will try to edit that argument in, later.

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