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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Hot and Cold

I am now going to strike the water…and it will turn into blood

Exodus 7:17


Water is cold, whereas blood is warm. There are two types of coldness and two types of warmth: a person whose primary orientation in life is material will be cold to spiritual concerns and warm to material concerns; a person whose primary orientation is spiritual will be cold to material concerns and warm to spiritual concerns.

River water—particularly the water of the Nile—signifies the coldness of materiality toward spiritual concerns. As we have noted, the annual flooding of the Nile gave the Egyptians the impression that their sustenance was due simply to the regular, orderly functioning of nature, without any need of recourse to a supernatural G-d. Such an environment fostered indifference to the notion that there is a Divine force that surpasses and controls nature.

In contrast, rainwater signifies the coldness of spirituality toward material concerns. The Land of Israel's dependence upon rainwater was conducive to keeping its inhabitants aware of their dependence on G-d's good graces for their sustenance. This awareness of G-d bred a healthy indifference toward the facade of the laws of nature's stranglehold over life.

The very first of the ten plagues, the ten stages by which Egypt was subdued, was transforming the coldness of its water into the heat of blood. Allegorically, this signifies the transformation of cold indifference to Divinity into warm enthusiasm for it. This had to be the first step because indifference can quickly lead to a drastic decline in commitment. Once this was precluded, the path was open to additional, more specific stages through which G-d's reality could be impressed on Egypt's (and the world's) awareness.

A similar lesson applies to anyone striving to leave the slavery of Egypt—the tyranny of his or her material drives and bodily desires. Our first step in this process must be to replace our a priori cold indifference to all things Jewish and holy with warm enthusiasm for G-d, His Torah, and its commandments.

We should not delude ourselves into thinking that it is possible to remain aloof and neutral, indifferent to both spirituality and materiality. If we neglect our responsibility to cultivate an energetic and enthusiastic attitude toward the Torah and its commandments, we face the specter of a swift decline into the decadence of Egypt.

—From the Kehot Chumash