as far as i know being a lubavitcher: there is nothing wrong with the term kiruv, the problem is rechukim – the idea of saying that some jews are far. (kiruv is not short for kiruv rechokim nor does it imply they are far.) there is the famous story of a shliach who told the rebbe that he mentioned to yiden that hes like a traveling sofer who fixes worn out sifrai torah – letting rubbed out, cracked etc. the rebbe told him that yidden are like the letters of the luchos, they are engraved, they just may have dust covering.
anyway there are plenty of seforim to learn about chabad shitos from much better sources that magazines and todays publications (espesially ones that are against obviously just point out the things they argue with and usually twist the real sources or at least take things out of context)
i would advise to start with tanya. daily tanya new cycle starts on 19 kislev – shabbos. perek 2 explains the essence of every jew – a peice of g-d. and like the magid said והתופס במקצתו כאלו תופס בכולו
and the rebbe rashab said “Chassidus changes what exists, and uncovers the essence-character. The essence-character of the Jewish person is beyond estimation and assessment, for he is a part of (G‑d’s) Essence, and whoever lays hold of a part of The Essence is as though he lays hold of it all. Just as The Essence is unlimited, so is the part unlimited. This is similar to tzitzit being “on the corner”1 – i.e. “of the same material as the corner”2 of the garment. (The existence of the soul as an entity discrete from G‑d’s Essence) is only because G‑d3 created the soul to be a created being; and Chassidus reveals the essence-character (of the soul).”
The Alter Rebbe told his son the Mitteler Rebbe: Grandfather (the Baal Shem Tov)1 said that one must have mesirat nefesh (total self-sacrifice and dedication) ahavat Yisrael (love of one’s fellow), even towards a Jew whom one has never seen.
