Midrash su Esodo 23:1

(Deut. 1, 16) And I commanded your judges at that time. R. Jochanan said: "This is a warning to the judges that they should be careful with the cane and straps." Hear the causes between your brethren and judge righteously. R. Chanina said: "This is a warning to the court that it shall not listen to the claims of one person in the absence of his opponent, for although we read [in the text] Sh'ma (hear), it is nevertheless spelled Shima (be heard) ." R. Cahana said we infer this from (Ex. 23, 1) Thou shalt not receive (Thissa) a false report; read it Thassi — (cause to receive). You shall judge righteously. Resh Lakish said: "This means, you shall deliberate over the case carefully, and make it just in your mind, and only then may you give your decision." Between a man and his brother, and his stranger. R. Juda said: . "Even between a house and its attic." [The judge must not say what is the difference, if one takes without appraising the house and one the attic]? And his stranger — R. Juda says: "This means that between a stove and an oven [the Judge shall not say, What is the difference, if I give him an oven or a stove]? Ye shall not recognize (favor) persons in judgment. R. Juda says: "This means you shall not favor him, even if he is your friend." According to R. Elazar, it means: "You shall not discriminate against him, [if he is your enemy]."

There was an incident involving Rabbi Yehoshua ben Ḥananya, who went to the great city of Rome. They said to him: ‘There is a certain child in prison in disgrace.’¹⁰The Romans were exploiting him, or planned to exploit him, for homosexual relations. He went there and saw a certain child with beautiful eyes, good looking, with his hair arranged, standing in disgrace. He stood at the entrance to test him, and he read this verse in his regard: “Who delivered Jacob to plunder and Israel to looters?” (Isaiah 42:24). The child answered after him: “Was it not the Lord against Whom we have sinned? They did not wish to go in His ways and did not listen to His Torah” (Isaiah 42:24). When Rabbi Yehoshua heard this, he read in his regard: “The precious sons of Zion, who were valued in gold,” and his eyes shed tears. He said: ‘I call upon the heavens and the earth as witnesses that I am certain that this [child] will issue halakhic rulings in Israel. By the Temple service, I will not move from here until I redeem him for all money that they demand for him.’ They said: He did not move from there until he redeemed him for a substantial sum of money. It was only a short time later when he issued halakhic rulings in Israel. Who was he? He was Rabbi Yishmael ben Elisha.
Another matter, in what way was their preciousness manifest? It was that not one of them would attend a feast until he knew with whom he would be dining, nor would he sign [a document] until he knew with whom he would be signing, to fulfill what is stated: “Do not extend your hand with the wicked to be a corrupt witness” (Exodus 23:1).
Another matter, in what way was their preciousness manifest? It was that not one of them would attend a feast unless he would reverse his sleeve. Why to that extent? It was so that no one else could make an unsubstantiated claim.¹¹They would not accuse them of misappropriating food from the host and tucking it into their sleeve, the front of which had a cuff (Yefe Enayim). Alternatively, in what way was their preciousness manifest? It was that none of them would make an unsubstantiated claim. Rabban Shimon ben Gamliel says: This was a great custom in Jerusalem: They would spread a cloth above the entrance. As long as the cloth was spread, guests would enter. When the cloth was removed, there was permission for guests to enter only three strides.
Another matter, in what way was their preciousness manifest? They would entrust the meal to the cook. If any component of the meal would be ruined, they would punish the cook,¹²They would penalize him for the embarrassment that he caused the host. all calculated in accordance with the standing of the host and all calculated in accordance with the standing of the guests.¹³This policy ensured that the food was always of a high standard and the honor of the host and guests was preserved.
Another matter, in what way was their preciousness manifest? When one of them would make a feast, he would tie all the courses of the meal in a cloth.¹⁴He would send a bit of each item to the guests in advance. Alternatively, this may be translated to mean that he would list all the courses on a cloth. In any event the point was that guests would know what was on the menu so that they could choose to eat only what they liked. Why to that extent? It is because of the delicate people, so no one would eat something that does not agree with him. Rabbi Ḥiyya Kara said in the name of Rabbi Shmuel bar Naḥman: From the day that the Temple was destroyed, congealed wine¹⁵This was considered a delicacy. and white glass ceased. Why was it called white? Because it was pliant.¹⁶It was therefore similar to a white cloak, which would commonly be folded (Etz Yosef).