Our Mission

For the newcomer to the teachings of Judaism as well as for those well versed in Torah knowledge, we provide material of unparalleled quality and authenticity. We will continue to satisfy the thirst for knowledge for which our people, the "People of the Book" have always been identified.

Our History

1941
11 Tishrei, 1941
First publication released: Sefer HaShana
1941
20 Cheshvan, 1941
Kuntres HaTfillah by Rabbi Sholom DovBer of Lubavitch is published and is the first sefer of Chasidut Chabad printed by Kehot
1942
Chanukah 1942
Launch of the Talks and Tales/Shmuessn Mit Kinder Un Yugent, monthly children's magazine
1945
1945
First volume of Toras Shmuel, first in series of discourses by Rabbi Shmuel of Lubavitch is published
1946
1946
Launch of the Our People series
1948
Rosh Chodesh Sivan, 1948
Likutei Torah is printed
1950
1950
First volume of Or HaTorah, first in series of discourses Rabbi Menachem Mendel of Lubavitch, is published
1952
1952
Tehillim Ohel Yosef Yitchok is first published
1953
1953
New edition of Tanya with foreword by the Lubavitcher Rebbe is published and is also first Tanya printed in America
1957
1957
First in series of discourses by Rabbi Schneur Zalman of Liadi is published
1960
1960
Shulchan Aruch Harav is published for the first time in the United states with foreword by the Lubavitcher Rebbe
1962
11 Nissan, 1962
First volume of Likutei Sichot is published
1970
1970
5666 series of discourses by Rabbi Sholom DovBer of Lubavitch is published
1970
1970
First volume of the Chabad Encyclopedia is published
1973
1973
First Bilingual Tanya is published
1977
1977
5672 series of discourses by Rabbi Sholom DovBer of Lubavitch is published
1978
1978
First Bilingual Siddur is published
1981
1981
Early draft of the Tanya is published
1984
1984
First in series of discourses by Rabbi Dovber of Lubavitch is published
1987
1987
Lessons in Tanya, an elucidation of the Tanya in english is published
1990
1990
New edition of Torah Ohr, featuring new typeface is published
2001
2001
Begins publishing new edition of Shulchan Aruch HaRav
2001
2001
Launch of the Chasidic Heritage Series with publication of Yom Tov Shel Rosh Hashana
2002
2002
Launch of the Annotated Series with the publication of Annotated Siddur
2004
2004
Launch of the Torah series with publication of the book of Bamidbar
2010
2010
New edition of 5666 series of discourses by Rabbi Sholom DovBer of Lubavitch is published
2014
28 Sivan, 2014
Launch of the Historical Sketches series with publication of The Life and Times of Rabbi Schneur Zalman of Liadi
2015
2015
First volume of fully vowelized compact edition of the Shulchan Aruch HaRav is published

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Transforming Curses Into Blessings

Balaam arose in the morning, saddled his she-donkey, and went with the Moabite dignitaries.
He hoped to demonstrate how the Jews had repeatedly been eager to rebel against G-d and make G-d judge unfavorably.

Bemidbar 22:21

When a person sins, he augments the power of evil in the world. This can happen in two ways:

When a person indulges in some material or sensual pleasure that is permitted by the Torah but partakes in it for selfish motivations, he augments the power of "neutral evil" (kelipat nogah). He makes the world a coarser, less Divinely-oriented place, but does not increase the spirit of antagonism against Divinity in it. To redeem the power he invested in this form of evil and re-root it in holiness, it is enough for the person to regret and repent of having selfishly indulged in G-d's gifts.

When a person transgresses one of the Torah's

explicit prohibitions, he augments the power of the three varieties of "pure evil" (the kelipot temei'ot). In this case, the person increases the world's enmity toward Divinity, increasing the world's conscious and unconscious hostility to G-d's intents and purposes. To redeem the power he diverted into this form of evil, the person must motivate his return to G-d with ardent, overpowering love.

Balaam's exceeding hatred and antagonism toward G-d may be seen as an allegory for the evil produced by deliberate transgressions of the Torah's prohibitions. Abraham's exceeding love of G-d and enthusiasm in performing His will is then an allegory for the antidote to this poison: repentance and reorientation (teshuvah) toward G-d motivated by love.

Here, at the beginning of Balaam's journey to curse the Israelites, G-d tells him that he is doomed to fail, for the people have inherited from Abraham the power to transform the results of hatred for G-d into holiness.

Similarly, whenever we find ourselves having to repair the damage we might have caused by having deliberately disregarded G-d's will, the surest way to make amends for such misdeeds is to bolster our love for Him. This love will in turn transform past misdeeds into the motivation for doing good deeds. Just as G-d transformed Balaam's curses into blessings, we too can always transform "curses" into blessings.

--Kehot's Chumash

Bemidbar