You may not do any action that causes other people to lessen their observance of, or respect for, the Torah.

You may use God's correct names and not the defective version (Hashem, Adoshem, Elokim...) whenever you are teaching, even if you are only quoting a partial pasuk. This is the halacha, even though many people have the custom of using only the defective versions.
 

The source of birkat ha'mazon is Deuteronomy/Devarim 8:10:  You will eat and be satiated and bless Hashem, your God, for the good land that He gave you.

Girls should be taught all halachot relevant to girls and women, including blessings, and should be taught whatever will increase their awe of Hashem (yir'at shamayim).
 

If a non-Jewish business makes a mistake in your favor, it is considered a saintly trait to correct the mistake. It is especially a kiddush HaShem to return the money to them if they know that you are Jewish.

You are required to return a lost object (hashavat aveida) to its Jewish owner if you can. This is a Torah commandment.

The hagada tells us that in every generation, a person must see himself as if he had personally gone out of Egypt.  If so, why didn't our Sages suggest how to visualize or recreate the experience?
 
It is not possible to actually see ourselves as having left slavery. Rather, we should feel our obligation to do the mitzvot (commandments) as the Israelites felt when they left Egypt, as they switched from being slaves to serving Hashem. We can be freed (b'nei chorin) from physical or spiritual slavery.

When saying the shema, focus on the idea that God is:

• Everywhere,
• Infinite,
• Unique,
• Present now and always.

Witness to God's Uniqueness

We are witnesses to the fact that God is unique, as alluded to in the word "eid"--made up of the "ayin" of shema and the "dalet" of echad.

Love God

We are required to love God with our:

• Hearts (Good Inclination--yetzer ha'tov--and Evil Inclination--yetzer ha'ra),
• Souls (regardless of whether we are happy with Hashem's decrees or not), and
• "Much-ness" (interpreted to mean with all of our material belongings).

Note Taking three steps backward immediately before taking three steps forward, as instructed in some siddurs, defeats the purpose of taking the three steps forward. The purpose of stepping forward is to symbolically approach Hashem. If you step backward and then take your three steps forward, you are back to where you began and have not approached Hashem at all! 
If you do not have enough room in front of yourself to take three steps forward when beginning your amida, step back somewhat (at least a few seconds) before you say ga'al Yisrael. There is no need to take three steps back; a single large step that will give you room to take three steps forward is all that is needed.
By making a practice of taking three steps back, people have made the stepping backward part of the entire procedure, and it should not be.

Similarly, once you have finished saying the amida and walked three steps backward, wait at least three seconds before walking forward so as not to defeat the purpose of having stepped backward. Take as many steps as you need to get back to your seat--one step should suffice.