GEN1566 [Talmud tractate] Derech Eretz advises: “Love [the word] ‘perhaps’ and hate [the phrase] ‘why not’? [implying throwing caution to the wind].” That is, avoid speaking with certitude unless you are absolutely positive that your statement is accurate.  The Sages say, “The punishment of a liar is that no one believes him even when he speaks the truth” Sanhedrin 99b, Avos deRabbi Natan 34.   The Talmud brings a proof for this statement from the sons of Yaakov – because they did not speak the truth to him about Yosef’s supposed death, Yaakov refused to believe their claim that Yosef was alive.   WAGS 199

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GEN1591 Concerning the explanation of [this verse], Rashi states that Yaakov suspected Shimon and Levi of having sold Yosef.   The reason he suspected them and did not suspect Issachar and Zevulun of having committed this sin is that they [the latter] did not speak in the presence of their elder brothers.” Rashi’s explanation indicates that this principle of derech eretz [proper conduct] was assumed as a matter of course by the Patriarchs and their sons.  [See also 31:4 “Rachel”] WAGS 74

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GEN1600 The Mishnah Ethics of the Fathers 1:15 states: “Welcome every person with a pleasing countenance.”  What is the essence of this message? It teaches that if one presents even the most precious gift to someone while maintaining an unpleasant facial expression, it is considered as if he gave nothing.   Conversely, if one merely welcomes another person with a pleasing countenance, it is considered as if he gave him the most precious gift in the world, even if he did not give him anything” (Avos deRabbi Nasan 13:12).   Rambam [Maimonides] comments that one who welcomes another person in a joyful manner fulfills the Mishnah’s rule to an even greater extent, since this type of reception will make him feel truly at ease.  … People receive numerous signals, both explicit and implicit, that gauge the degree of affection with which other regard them.   The most revealing of these signals is facial expressions.   One who is not consciously aware of his facial expressions may be guilty of transmitting wrong signals; if his affection for another person is not sufficiently reflected by his facial expression, he is liable to lose that relationship.   The other person will consciously or subconsciously pick up unfriendly signals, which will in turn cause him to withdraw from the relationship.   The idea tool for expressing affection is the face.  One who masters the art of pleasant facial expressions will benefit himself and others, while one who continues to allow his facial expression to involuntarily betray his emotions will cause untold damage to himself and his acquaintances.   WAGS 26-7

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EXOD108 There is an obligation to honor any king, even a king of one of Nations. This obligation is derived from [this verse]. Rashi explains that Hashem commanded Moshe and Aharon to honor Pharaoh [i.e. they should show respect to him in all that they spoke --Rashi on (this verse) in Sefaria.org].

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EXOD253 How should a leader behave? In reference to the laws concerning Jewish kings, Rambam defines how a leader should perceive his role: In the same manner as the Torah accords him (a Jewish king) honor, it also commands him to be modest and unassuming. He should not behave in a haughty manner toward his fellow Jews, as the verse says, "… in order that his heart should not become elevated over his brethren…" (Devarim 17:20). When addressing the congregation, he should speak in a soft manner, as the verse says, "Listen to me, my brothers and my people" (Divrei Hayamim I 28:2). He must conduct himself with extreme humility--no man surpassed Moshe Rabbeinu's achievements, and yet he said, "What are we?" [this verse]. He must bear their burden, complaints and angry outbursts (Hilchos Melachim ch.2). If this degree of humility is required of a king, then certainly a common person, even a supervisor over hundreds of people, is obligated to act in a humble and unpretentious manner. In actuality, a person who conducts himself in a self-effacing manner only stands to gain, since people are more likely to be influenced by a humble person than by a haughty one. As the verse says, "The gentle words of the wise are heeded" (Koheles 9:17).

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EXOD264 See [[NUM127]] Numbers 12:11 master WAGS 35-37

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EXOD265 We also learn that a Rav should honor his disciples from the verse," Choose for us men… " [this verse]. Here Moshe Rabbeinu charged Yehoshua to choose suitable men for Moshe, yet used the expression of "us" to include also Yehoshua his pupil.

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EXOD283 The Talmud (Sanhedrin 84a) prohibits speaking in a derogatory manner about non-Jews while in the presence of a convert. Concerning [this verse] Rashi explains that the word "vayichad" [rejoiced] is related to the word "chidudin" -- prickles, meaning that Yisro's flesh became full of prickles, implying Yisro's anguish and resentment over the destruction of Mitzrayim. This is the intention of the popular expression, "Do not degrade a non-Jew while in the presence of a convert" (Sanhedrin 94a).

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EXOD301 Behaving Beyond the Letter of the Law. The Talmud (Bava Metzia 30b) states: "The only reason Yerushalayim was destroyed is because they behaved according to the letter of the law." This teaches us that we must act with tolerance and forbearance even when the law is on our side. Regarding the verse, "And you shall teach them the ordinances and the laws, and shall show them the way in which they must walk, and the work they must do" [this verse], the Sages say, [The words] 'the work they must do' mean that they are required to act beyond the letter of the law." Only when all other alternatives are exhausted should one resort to a beis din. Even then, if the dispute concerns a small sum of money and it is within one's financial capability to do so, he should give up the money. However, a poor person may pursue his claim in most cases.

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EXOD342 Rules Regarding an Envoy. Rashi writes: "The Torah teaches us derech eretz--do not think that if the one who sent you knows of your deeds, you are no longer obligated to inform him [of the completion of your assignment]. This is the meaning of the verse, '… and Moshe relayed the people's word to Hashem" [this verse]. This obligation certainly applies if the person who sent the envoy does not know if the assignment was completed according to his instructions. Thus, in order to avoid causing undue worry to the person who appointed him, derech eretz would require the envoy to contact him.

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