This Shabbat coincides with both Chanukah and Rosh Chodesh. As such, we will be taking out three Sifrei Torah (Torah scrolls) and reading the weekly Torah portion, the Rosh Chodesh reading, and the section read on Chanukah. This article will explore the background and details of this matter.
Can Occur Four Times a Year
There are four possible times a year that we take out three sifrei Torah:
- Every Simchat Torah we take out three Sifrei Torah, one to finish the Torah, one to begin the Torah, and one for maftir.
- On Shabbat Chanukah that coincides with Rosh Chodesh, as mentioned above.
- When Rosh Chodesh Adar occurs on Shabbat, we take our three Sifrei Torah--one for the weekly Torah portion, one for Rosh Chodesh, and one for Parshat Shekalim.
- When Rosh Chodesh Nissan occurs on Shabbat, we take our three Sifrei Torah--one for the weekly Torah portion, one for Rosh Chodesh, and one for Parshat HaChodesh.
It’s noteworthy that reading from three Sifrei Torah on Simchat Torah is a later custom whereas the readings of Chanukah, Rosh Chodesh, and the Four Parshiyot were established by the early sages. The Rambam (Tefillah 13:23-24) only lists Rosh Chodesh Tevet and Adar but not Rosh Chodesh Nissan. See Ohr Same’ach who explains the omission. As to why Simchat Torah isn’t mentioned, see Torat Menachem 5751, vol. 2, page 405, footnote 6, that due to the loftiness of this custom it isn’t explicitly mentioned in the early sources.
This Shabbat is the only one in which we take out three Sifrei Torah this year (besides Simchat Torah). This configuration (Shabbat, Chanukah, Rosh Chodesh) will not reoccur until 2039.
A Unique Holiness
According to the Zohar (VaYakhel 206a), whenever the Ark is opened to remove a Sefer Torah, the gates of heaven are also open and one’s prayers more readily accepted.
A Rosh Hashana Experience
The sixth Gerrer Rebbe points out that on Parshat Miketz we read how Yosef was elevated from the dungeon to become the prime minister. The Talmud says that this occurred on Rosh Hashana. As such, it’s appropriate that we take out three Sifrei Torah on this Shabbat as it’s reminiscent of the Talmudic teaching that on Rosh Hashana three books are opened – that of the Righteous (Tzadikim), the Wicked (Resha’im), and the Intermediate people (Beinonim). It’s therefore appropriate that all of the readings of this Shabbat are connected with Teshuvah (repentance), which is one aspect of Rosh Hashana.
Shabbat itself is connected to Teshuvah as it says, “if one keeps Shabbat according to Halacha (Jewish law), he is forgiven for even the sin of idolatry.” Rosh Chodesh is also connected to Teshuvah as we say in the Rosh Chodesh Musaf, “It’s a time of atonement for all of his descendants.” Chanukah, too, is connected to Teshuvah since that is when the “impure were given over to the pure” and the Beit HaMikdash was purified.
On this Shabbat we therefore have the power to be erased from the Book of the Wicked, to “jump into” the Book of the Righteous and bring our mundane activities (symbolized by the Book of the Beinonim) with us into a state of righteousness.
A Joyous Day
There was an ancient custom in Jerusalem that, on a Shabbat when three Sifrei Torah were taken out, special Torah verses were recited and the congregation would rejoice in a manner reminiscent of Simchat Torah.
According to Rabbi Ovadiah Hodayah (Rosh Yeshivah of the Yeshivah of the Kabbalists – Beit El, 1889 – 1969), reading from three Sifrei Torah represents perfection as the verse says, “A three-stranded cord will not easily be broken.”
Three Times Establishes a Chazakah
The Lubavitcher Rebbe explains that opening the ark and taking out a Torah scroll is like the travelling of the holy ark in the desert which spread the light of the Shechinah while simultaneously scaring away the enemies. Similarly, the opening of the ark and taking a Torah scroll gives us the spiritual strength to spread the Divine light in the world and to overcome the negative forces that seek to distract us. When we take out three Torah scrolls this concept is strengthened since “three times is a chazakah (an established precedent).”
The Halachic reasons for taking out three Torah scrolls – so as not to tire out the congregation (see explanation below) – dovetails with the above concept. When we strengthen ourselves in this manner, we will be inspired and will no longer serve G-d in a tired way.
Three Kugels
Many Ashkenazim have a custom to prepare an extra kugel (or other dish) for every extra Sefer Torah that is read on a particular Shabbat. Thus, while on a regular Shabbat, one kugel is usually prepared, on Shabbat Rosh Chodesh or Shabbat Chanukah two kugels are prepared, while on a Shabbat Chanukah that coincides with Rosh Chodesh three kugels are prepared.
It would seem that each kugel is to honor the added holiness of the day and not the Sifrei Torah per se.
No Rolling
The reason we take out different Torah scrolls on these Shabbatot instead of rolling one Torah scroll to each of the different readings is because we don’t want to make the congregation wait during the rolling. This is known as tircha detzibura (bothering the congregation).
For this reason, the gabbai should make sure that each Sefer Torah is rolled to the correct place before services begin. If he forgot to do so, they can be rolled (in a discreet manner) during Pesukei Dezimrah. If this too wasn’t done, one can roll them (discreetly) while the first Torah is being read. If this isn’t practical, one can roll them in between the readings despite the delay that it causes the congregation.
Took out the Wrong One
If the wrong Sefer Torah was taken out of the Aron Kodesh (Holy Ark) one shouldn’t return it and take out the correct one as doing so may cause people to think that the Sefer Torah which was put back has a disqualification. Instead, the one that was taken out should simply be rolled to the correct spot despite the delay caused to the congregation.
Not Enough Scrolls
If a congregation only has one (or two) Sifrei Torah, then it should be rolled to the second (and third) reading as needed. In the Beit HaMikdash on Yom Kippur, the Kohen Gadol would do a reading by heart rather than roll the Sefer Torah while the congregation waited so as not to cause the the entire Jewish community to wait.
In a case where only one congregation is waiting, however, it is better for them to wait rather than do a reading by heart (which is not the proper way to read from the Torah).
Why All at Once?
The Jerusalem Talmud says, that on a Shabbat when two (or three) Torah scrolls are taken out, one should take out one at a time and only take out the next one after completing the reading of the first one. The reason for the current custom, however, – to take them out all at once – is so that the congregation not be troubled to stand up each time that the Sefer Torah is taken out or put back.
If, by mistake, only one (or two) Torah scrolls were taken out, one should first complete the reading with the Torah scroll that was taken out, return in, and then take out the next Torah scroll.
The Order
The order of the readings is that the first Torah is used for the Torah portion of the week (Miketz), the second one is used for the reading of Rosh Chodesh, while the third is used for the Chanukah reading. One should read (at least) six aliyot in the first Sefer Torah, one in the second, and one in the third (maftir). The reason for this is the principle that what is more common comes before that which is less common (תדיר ושאינו תדיר, תדיר קודם).
Placement of the Torahs and Half Kaddish
The second Sefer Torah should be placed on the Bimah before the first Torah is lifted so that the people not be distracted from the Torah reading. After the reading in the second Torah, the third Sefer Torah should be placed on the Bimah before the kaddish is recited so that the Kaddish be said over both Torah scrolls.
Ashkenazim only recite half-kaddish after the reading in the second scroll, to interrupt between the seven (regular) aliyot and the maftir. The Sefardic custom is to say another half-Kadish after the reading in the third scroll.
The Haftorah
The Haftorah of Chanukah is read rather than that of the Torah portion of Rosh Chodesh) because the Haftorah is supposed to be related to the reading of the maftir which was about Chanukah. In addition, although what is more common comes before that which is less common, in this case when only one haftorah can be read, we choose the one of Chanukah in order to publicize the miracle.
The Chabad custom is to add the first and last verses of both the haftorah of Rosh Chodesh and that of Machar Chodesh (the Haftorah recited when Rosh Chodesh is on Sunday) after completing the Chanukah Haftorah.
Wishing you a Shabbat Shalom, a Chodesh Tov, and a Happy Chanukah!
Copyright 2025 by Rabbi Aryeh Citron
