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.
The Rebbe has indicated that the publication of a Torah book is the ultimate way to celebrate a festive family occasion and the finest memorial one could establish for a dear departed one.
On The Essence of Chasidus, explores the contribution of chasidus to a far deeper and expanded understanding of Torah. The Rebbe analyzes the relationship chasidus has with Kabbalah, the various dimen... more>
Chasidic discourses by the sixth leader of Chabad-Lubavitch, Rabbi Yosef Yitzchak Schneersohn, of blessed memory. This volume contains the discourses delivered or written by Rabbi Yosef Yitzchak ... more>
The Principles of Education & Guidance is a compelling treatise that examines the art of educating. In this thought provoking analysis, the Rebbe teaches how to assess the potential of any pupil, and ... more>
The publication of Studies in Rashi aims to open this unique dimension of the Rebbe`s scholarship to the ever-growing numbers of English speaking students aspiring to serious textual study. ... more>
Shaar Hakollel by Rabbi Avraham Dovid Lavut Shaar Hakollel is the earliest and most definitive work on the Siddur of the Alter Rebbe, R. Schneur Zalman of Liadi. Authored by the Rebbe’s great-... more>
What's In a Flame? The Chanukah discourse Ki Atah Neri from Shaarei Orah employs the multiple images of the lamp, the oil, the wick and the different hues of the flame in order to express profound gui... more>
Transcriptions of the talks by the fifth leader of Chabad-Lubavitch, Rabbi Shalom DovBer Schneersohn, at various Farbrengens (gatherings) on special days of the year, with a detailed index.... more>
The series Likkutei Torah-Torat Shmuel contains the Chasidic discourses of the fourth leader of Chabad, Rabbi Shmuel, the Rebbe Maharash. The present volumes cover the discourses delivered during the ... more>
Chasidic discourses by the fifth leader of Chabad-Lubavitch, Rabbi Shalom DovBer Schneersohn, delivered during the year 5671 (1910-11). In the year 5672, Rabbi Shalom DovBer commenced his famous se... more>
What exactly is the milah covenant and what does it signify? The founder of the Chabad movement, Rabbi Schneur Zalman of Liadi, delivered the text of this discourse in 1802 to probe the deeper, mystic... more>
Originally delivered by Rabbi Shalom DovBer Schneersohn, fifth Lubavitcher Rebbe, on the occasion of his Bar Mitzvah in 5634 (1873). The discourse’s main theme is the cosmic impact of performing the m... more>
The translation of the Tanya into English was a watershed event in Chasidic history, impacting the world spiritually and physically. The Tanya had already conquered the airwaves with the innovative... more>
Chabad’s publishing arm has produced the ultimate guide to English-language discovery, discourse and gift-giving. Featuring 75 pages of groundbreaking new volumes, classic publications and historical and inspirational notes.
You Must Count for Yourselves
Even though, when the Temple is not standing, we cannot offer up the Omer of barley on the second day of Passover, we still commence counting the 50 days "of the Omer" from that day. The days of "counting the Omer" act as the bridge between our annual reliving of the Exodus from Egypt (on Passover) and our annual reliving of the Giving of the Torah (on Shavuot).
The Jewish people did not "earn" the Exodus; in fact, G-d had to "artificially" give them something to do in order to merit their redemption in at least some small way. Thus, G-d took the initiative in the Exodus, pulling His people out of their spiritual and physical bondage despite their unworthiness. Because they were not redeemed on their own merits, their redemption could not transform them in any way. Spiritually, their human/animal souls remained unrefined despite the experience. For this reason, the spiritual effect of the Exodus was temporary; the spiritual danger represented by Egypt still remained.
The revelation at Mount Sinai, however, was a lasting and meaningful one, which indeed transformed them, and us for all time. It was here that they received the full manifestation of their Divine souls, after internalizing the Exodus, the Splitting of the Sea, and all the incidents that occurred en route to Mount Sinai.
We undergo this same dynamic in our annual reliving of the Exodus and the Giving of the Torah. Just as G-d miraculously renews nature each spring, He re-inspires us each Passover, freeing us from the wintry, depressing bondage to the forces of physical and spiritual entropy rooted in the materialistic consciousness of our human/animal soul. However, since this quantum leap (Pesach, the Hebrew name of Passover, means "jump") is largely His doing, it cannot transform us in any lasting way. That can be accomplished only by a renewed acceptance of the Torah on Shavuot, and the way we prepare for Shavuot is through counting the Omer.
Our human/animal soul comprises both intellect and emotions. Rectifying the emotions of the human/animal soul requires arduous work, since the emotions themselves have to be recast, not only reoriented. This process therefore is more complicated, and is accomplished by the seven-week process of counting the Omer.
Our emotional makeup, including that of our human/animal souls, derives from the seven emotional attributes through which G-d created the world and continues to relate to it.
In childhood, these emotions are "one-dimensional," i.e., absolute and unmitigated. In contrast, the emotions of mature adults have been tempered by their intellect, so they are less extreme and intense. On the other hand, it is fairly easy to calm a child's emotions, since they are not as stable as those of an adult, whereas those of an adult, being more solidly grounded in the intellect, are harder to change. Thus, the process of maturation may be described as the process whereby the intellect learns how to influence the emotions.
This is the process we undergo through counting the Omer. Each week, in turn, we refine one of the seven emotions of our human/animal soul by submitting it to the guidance of the intellect.
During the seven days of each week, we add another emotional dimension to the emotion we are focusing on that week.
Each day thus presents us with a very specific and clear objective: to work on and refine one aspect of our human/animal soul's emotional makeup. Through this process, this soul matures and is ready to welcome the renewed manifestation of our Divine soul that takes place when we relive the Giving of the Torah on Shavuot.
--From Kehot's Chumash Vayikra