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
2018
3 Tamuz, 2018
Launch of the new edition of Tzemach Tzedek Sheilos Utshuvos with publication of Orach Chaim
2019
3 Tamuz, 2019
New Edition of Seder Tefillos Mikol Hashanah, a Chasidic commentary on prayer by Rabbi Schneur Zalman of Liadi
2019
Chai Elul (18), 2019
Launch of Selections from Likkutei Sichos with publication Breishis

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When Prayer Is Not The Solution

Moses said to the people, "Have no fear. Stand firm and witness the deliverance that G-d will perform for you today, for the Egyptians whom you have seen today, you will never see again.

Exodus 14:13


The Jews were in a dilemma. They were standing without rafts in front of the Sea of Reeds and the Egyptians were fast approaching. Four factions developed among them, each with another plan of action:

"Let us drown ourselves in the sea!"

"Let us surrender and return to Egypt!"

"Let us wage war against them!"

"Let us pray!"

Moses replied to each faction in turn:

Stand firm and witness the deliverance that G-d will perform for you today. —do not jump into the sea.

For the Egyptians whom you have seen today, you will never see again. —do not return to Egypt.

G-d will do battle for you. —do not wage war against them.

Your shall remain silent. —do not pray.

What, then, were they to do? Let them journey forth! —continue along on the path to Mount Sinai and all will be well.

These four factions reflect four erroneous attitudes that we, too, are liable to adopt in our confrontation with spiritual darkness:

At times we wish to "jump into the sea," to immerse ourselves in the pure waters of Torah and prayer and shut our eyes in oblivion to the darkness around us.

At times we do better saying, "let us return to Egypt"—we will deal with the darkness, but as slaves. We resign ourselves to our fate of living in a dark world; we do our job but without hope.

Even better is when we say, "let us wage war"—we feel the power of light and aspire to conquer the Pharaohs of dark our world. But when G-d instructs us to go on to Mount Sinai, it is not time to do battle. Furthermore, our motives for battle are questionable: do they stem from a commitment to goodness or from a desire to fight?

The fourth path is the highest—"let us pray." During prayer we become one with G-d, losing our sense of self, and desiring only to fulfill His wishes. We would not think of secluding ourselves from the world or losing hope that light will ultimately prevail. We would not think of waging self-strategized wars not commanded by G-d. But alas, prayer is passive, and this, too, is not the path.

Rather, G-d commands us to journey forth, to continue on our path to Sinai, to bring ourselves and the world around us closer to the Torah, one good deed at a time.

The common denominator among the four factions was that their plans of action originated in their own psyche. They lacked the absolute surrender to Divine consciousness that would have allowed them to hear the voice of G-d. When we reach the level of total surrender and "travels forth," the sea is split: the hidden becomes revealed. The deepest dimension of the soul—the aspect that is absolutely one with G-d—is manifest.

There is indeed a time for prayer. On a personal level, it is the highest form of connection to G-d. However, when action is called for, prayer is the wrong response. When the sea is waiting to be split, when G-d demands forward movement, it is not time to stop and worry about personal levels of connectedness.

This lesson is eternal, continuing to resound nowadays.

The sea is home to as much or more life as is dry land. The major difference is that its life forms are concealed by the water. There comes a point in our lives when we must "split the sea"—we must be able to see beyond the physical trappings and recognize the all-pervading G-dly vitality that is the source of all life. Every person is capable of this; all that is needed is the will. Assisting someone else in this process often enables us to accomplish it for ourselves as well.

This is G-d's message: now is a time for action. Sequestering oneself in a synagogue or study hall, as personally fulfilling as it may be, is not the proper approach. There are people who need our help; they are waiting for their personal Splitting of the Sea. It is necessary to go out, to "journey forth" and help ensure that the entire world joins in the victorious march through the challenges of the Sea of Reeds toward the final and complete redemption.

—From the Kehot Chumash