Our Gemara on Amud Beis delves into the practices of a group of scrupulous sages known as the "נקיי הדעת שבירושלים" or "those of pure intellectual and characterological disposition." In this context, the Gemara discusses their preference for using precise words and avoiding unnecessary elaboration, especially when dealing with legal matters like a divorce bill. Rather than adding the descriptor "witness," they simply sign their names, reflecting their desire to eliminate complexity and confusion in such intricate documents.
Hon Ashir, in his commentary on the Mishna, aptly describes this group as "clear-minded individuals" who speak concisely, as it signifies their freedom from confusion and folly. He cites the verse from Ecclesiastes 5:2, which warns that excessive words may reveal the voice of a fool.
Another Yiddish saying, originating from Gemara Bava Metzia (85b), further emphasizes this idea: "An empty vessel makes a lot of noise."
Throughout the Talmud, we find similar references to this unique sect, highlighting their traits of brevity of speech, purity of expression, and discerning associations. Sanhedrin (23a) provides a glimpse into their practices: they would only sign a document, sit in judgment, or share a meal with individuals they knew and trusted.
Interestingly, Rashi in Chaggigah (2b) links phrase נקיי הדעת trait of conciseness with being obsessively hygienic and clean, hinting at a holistic approach to refinement.
An intriguing question arises regarding whether this idiom refers to two different classes of people—one spiritually fastidious and the other naturally fastidious—or if it encompasses the same category of individuals. Considering both perspectives is essential, as every character quality comes with its good and bad aspects. Some individuals may exhibit excessive scrupulousness and fastidiousness, leading to heightened spiritual purity and abstinence from sin. However, this can also manifest as obsessiveness and pedantry, with these individuals distancing themselves from those they perceive as not upholding their level of Torah discourse, or being too punctilious when relating to others.
Interestingly, the Hebrew word for character trait, "Middah," differs etymologically from the English words "trait" and "character." While "trait" originates from the Latin word "tractus," meaning "to draw," and "character" comes from the Greek word for "stamping tool," "Middah" means "measure" in Hebrew. This implies flexibility and fluctuation, much like different measures holding varying amounts. It also suggests that character traits themselves are neither inherently good nor bad; it is their quantity and balance that matter. Similar to using a pinch of salt or a half cup of sugar in a recipe, these traits can be thought of as essential components of a person's character, each contributing to the overall composition in its unique way.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation 
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