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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Shabbos Infused New Year

By the Grace of G-d

Chai (18th) Elul, 5732

Brooklyn, New York

To the Sons and Daughters of

Our People Israel, Everywhere,

G-d bless you all!

Greeting and Blessing:

....

Rosh Hashanah is the "head" (Rosh) of the year. At the same time, however, each Rosh Hashanah is new and unique -- each inaugurates specific and new forces and qualities.

Particularly unique is a Rosh Hashanah, ... when it coincides with Shabbos, that is, when the first day of Rosh Hashanah occurs on Shabbos, as this year. In this event, the holiness of Rosh Hashanah becomes one with the holiness of Shabbos, giving this Rosh Hashanah a new dimension and content, which -- in view of Rosh Hashanah being the "head" of the year, as mentioned above -- must influence the daily life throughout the year.

***

The general difference between the weekdays and Shabbos, particularly insofar as man is concerned, is that the weekdays are work days ("Six days shalt thou labor and do all thy work"), whereas Shabbos is a day of abstention from work ("thou shalt do no work"), a day of rest.

At first glance this leads to an anomaly: From birth a man's destiny is linked to work, as the Torah declares, "A man to toil is born" (with intervals of rest, sleep, etc., in order to recuperate for further toil). Yet, when Rosh Hashanah occurs on Shabbos, its emphasis -- as "head" of the year, setting the tone and pace for each and all the days of the year -- would be on the idea of abstention from work. How is this to be reconciled with the principle of "man to toil is born"?

One of the explanations, which removes the contradiction, is as follows: A human being is a composite of a variety of things and qualities -- broadly speaking, he consists of body and soul. Consequently, all his affairs and activities likewise contain the elements of "body" and "soul", or, in other words, the material and spiritual. It follows that also in the human destiny of "man to toil is born" both elements are present, namely, physical toil and spiritual toil, or, as our Sages of blessed memory express it: the toil of work and the toil of Torah. More specifically: The material-spiritual composition is to be found in both kinds of toil: In the "toil of work" (as also in the "toil of Torah") there is the physical as well as the spiritual toil, for in each of them there is a spiritual side and a material side.

On Shabbos a Jew fulfills his destiny of a "man to toil is born" by dedicating the day to the "toil of Torah." In this sense, Rosh Hashanah that occurs on Shabbos conveys also the message that in all the coming days of this year, a special emphasis should be put on the "toil of Torah (and Mitzvos)" and that also in the realm of "toil of work" (mundane affairs) one should bring out and accentuate the spiritual side of it.

By way of a simple illustration: A person holding a job, or engaged in business, and the like, is generally motivated by the income and desire to earn a living. Yet the underlying spiritual aspect, the "soul" of these mundane affairs, must be the recognition that "all your actions should be for the sake of Heaven." Instead of being motivated solely or mainly by material gains, a Jew should be motivated by higher incentives: to be able to give Tzedoko generously, to be able to study the Torah without worry about Parnosso, to be able to pay tuition for the children's Torah education, and so forth. And it is to attain these higher goals in life that he engages in the "toil of work."

To repeat and in other words: It is expected of every Jew, man or woman, young or old, that he (or she) bring in "Shabbosdikeit" (the spirit of Shabbos) into all his toil, including also the mundane activities; to bring in spirituality and holiness also in the ordinary and mundane activities of the daily life, until they are thoroughly permeated with the spirit of Shabbos.

And when a person is permeated with spiritual motivations, his toil will obviously not interfere with his learning Torah, the fulfillment of a Mitzvah, giving Tzedoko generously and wholeheartedly, and so forth.

***

Should the question be asked: How can everyone attain such a high level, and maintain it consistently each and every day of the year? The answer is simple, and everyone can understand it: Inasmuch as G-d, the Creator of man, set this guideline for each and every Jew, it is certain that everyone, regardless of upbringing and station, has been provided with the capacity to carry it out in actual life, and, indeed, to do so with joy and gladness of heart.

And so we say with David: "(Because) On Thee, O G-d, I rely -- (it is certain that) I will not ever be put to shame."

All the more so, since this trust and this commitment derive from Rosh Hashanah, when Jews celebrate the "Coronation" of G-d, and willingly accept His Kingship. Moreover, "The King's servant is (also) royalty," and on Rosh Hashanah every Jew becomes the King's servant anew.

With the blessing of Kesivo vaChasimo tovo

for a good and sweet year-

/Signed/ Menachem Schneerson

-- From: To the Sons and Daughters of Our People Israel, Everywhere -Letters by the Lubavitcher Rebbe on the Jewish Festivals.