PARSHAT KI TEITZEI "When you go out to wage war against your enemies, and G-d, your G-d, will deliver them into your hands and you will take captives."(21:10) The wording of this verse indicates a clear-cut promise that "transformed the curse into a blessing for you, because G-d, your G-d loves you." (Ki Tetze 23:6) when you go out to wage war" this will result in your victory - "G-d, your G-d, will deliver them into your hands." Moreover, the Torah adds, "and you will take shivyo - captives": it does not say shevi but shivyo - which literally means "his captives (or "his capture"). The implication is that we shall regain the enemy's capture, that is, that which the enemy had captured form us in the past. One of the tasks of Moshiach in the early stages of his revelation and open activities is, in the wording of Maimonides: "he will wage the battles of G-d and succeed."

Our parshah thus alludes also to the battle and victory of Moshiach, and this applies also to the conclusion of "you will take his capture." At the end of the Messianic battle, the people of Israel will find restored all the precious spoils that fell into the hands of the nations of the world during the time of the galut, and which the latter have kept for thousands of years. This means essentially the Bet Hamikdash (the Holy Temple of Jerusalem). The nations pursued the Jewish people throughout the times, and their primary objective has always been the dwelling-place of our spiritual center, the Bet Hamikdash. They did indeed achieve their goal, in fact twice, by the destruction of both the first Bet Hamikdash and the second Bet Hamikdash. For as long as the third Bet Hamikdash (to be restored by Moshiach) is not yet rebuilt, the Bet Hamikdash remains in effect in their hands! When Moshiach will succeed with his battles, we shall regain the enemy's capture by the restoration of the Bet Hamikdsh.(From: Insights to Geula, Chabad Gopher site)

Rabbi Zusha of Anipoli said: I learned seven things from the thief: 1.  What he does, he keeps to himself. 2.  He is willing to take risks to attain his goal. 3.  He does not distinguish between `major' and `minor' things, but takes equally exacting care of each and every detail. 4.  He invests great effort in what he does. 5.  He is swift. 6.  He is always optimistic. 7.  If at first he fails, he is back time and again for another try (From: Once Upon a Chassid by Yanki Tauber)

Adam's message was that when it comes to matters of Olam haba - spirituality, the relationship between man and Hashem - a couple must have a solid oak philosophy and be well grounded in the eternal principals of Yiddishkeit. They must be firm in their convictions and not bend or deviate one iota. However, when it comes to a matter of Olam hazeh - material values and inter- human relations, particularly among themselves - it is imperative that they have the quality of "basar" - "flesh" - the capacity for adjusting to one another and to the variable fortunes of life. Adam and Chava were a very happy couple since they shared a mutual philosophy, and had their priorities in order. Any couple emulating them will also have a happy marriage and merit that the Shechinah - the Divine Presence - will abide with them. (From: VeDibarta Bam by Rabbi Moshe Bogomilsky)

"Nitai the Arbelite would say: Distance yourself from a bad neighbor, and do not cleave to a wicked person." (Avot 1:7) On the surface, Nitai the Arbelite appears to be conveying a simple, if redundant, message: Stay away from bad people. In truth, however, a much deeper lesson is implicit in his words. In fact, a close examination of his phraseology yields an altogether different sentiment. What is the difference between a "bad neighbor" and a "wicked person"? And why must one go so far as to "distance oneself" from the former, while, concerning the latter it is enough to avoid "cleaving" to him? A "bad neighbor" means just that: not a bad person, but one whose proximity to yourself is detrimental to you. It may be that he is a righteous person, and that his path in life is, for him, most suitable and desirable; but if for you it is wrong and destructive, keep your distance. On the other hand, a "wicked person" is not necessarily a bad neighbor if he is not in the position to influence you. From him you need not, and must not, distance yourself: on the contrary, befriend him, draw him close and help him improve himself , all the while taking care not to cleave to him and emulate his ways. In other words: The evil in another is never cause for your rejection of him --- only your susceptibility to what is evil for you. On the contrary, the "wickedness" of your fellow it is all the more a reason to become involved with him, and prevail upon him to cleave to the positive in yourself. (From: Beyond the Letter of the Law by Yanki Tauber)

He who oppresses a poor man blasphemes his maker, but one who is gracious to the needy honors him. - King Solomon

The Alter Rebbe interpreted the statement, "Whoever saves a single person of (the people) Israel is as though he saved an entire world": One must perceive a Jew as he stands in the primordial thought of Adam Kadmon. There, each soul stands with all the generations destined to descend from it until the coming of Mashiach, the righteous Redeemer. When one does a favor to an individual, it is a favor to all those souls until the end of all generations. "(From Rebbe's Hayom Yom, elul 16).