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The original topic of this discussion is not about the word zudra used by the Rishi. However I will respond to the above point, as it has been variously interpreted by scholars. Even while Janasruti offers his daughter to Rishi Raikva, the Rishi continues to call him a zudra. This shows that the Rishi still considered Janasruti as ineligible ie, in your words "some one who did not value learning for what it is". Hence the above interpretation (in bold) does not appear correct to me.

Moreover, there are other instances in the Sruti wherein material wealth was offered as an enticement for acquiring learning and the same is accepted without issue. Like with King Janaka in his interaction with Rishi Yajnavalkya and with the other Brahma jnanis in his Sadas.

The story of Sankaracharya undergoing sensual experiences as king Amaruka is rejected by scholars on various counts. Like many other exaggerated and fanciful stories in the Sankara Digvijayams, which post date Sankaracharya by several centuries, it doesn't prove anything. Whereas in his Bhashyam to the Brahma sutram and the upanishads, Sankaracharya has expounded his position on this matter through reasoned out arguments. His position is clear that the Sannyasa is Atyasrama, a Sannyasi is beyond the Varnasramadharma. Rishis, like Suka for example, have become Sannyasi without going through the Asrama sequence.

Kashi was not the only place of learning. The aspects you mentioned apply to Kanchi and to other centers of learning as well. In practice, given the arduous nature of the journey to and from Kashi, if someone expresses his resolve of going to that place for learning, wouldn't a person think twice before offering him the hand of his daughter? Unless of course, he succeeds in weaning away the boy from his resolve.