Shulchan Aruch of Rabbi Shneur Zalman of Liadi, Volume 12: Choshen Mishpat

For it is better for a person to cast himself into a burning furnace rather than embarrass his colleague in public.

Similarly, [it is prohibited to make other] statements that [generate] emotional pain even though one does not shame [the person by mentioning] his present faults and shortcomings, nor call him by a derogatory name, nor embarrass him in public.

Imrei Yaakov (note 10) suggests that the obligation to accompany the animal

However, in a place where all [purchasers] taste [the wine] first, it is always permitted to mix [different wines] provided the mixture could be detected.

That source also states that if returning a gentile’s lost object will lead to the sanctification of G-d’s name, it is desirable to do so. Seemingly, this concept would also apply with regard to returning profit resulting from a gentile’s error in calculation. See

forbidden to deceive a gentile even with regard to a matter that will not cause him a loss, e.g., to sell him meat from an animal that

below, which states that although one is entitled to keep an article lost by a gentile, if returning it will motivate the gentiles to praise the faithfulness of the Jewish people, it is desirable to do so.

The rationale is that in this instance, his motivation is not to impress his friend — which is deceptive — but to create a favorable impression of his friend in the eyes of others.

One should not, however, tell [a friend]: “Daub yourself with oil from this vial,” when the vial is empty, but he knows that [his friend] does not desire to daub himself.79 (For even if he would give his friend oil if he desired to daub himself, nevertheless, at the present time, he is not genuinely offering to benefit him, for there is an obstacle