Nedarim 81A

גוף כולו לא כל שכן?! אמרי: אין, כביסה אלימא לרבי יוסי. דאמר שמואל: האי ערבוביתא דרישא ⁠— מתיא לידי עוירא, ערבוביתא דמאני ⁠— מתיא לידי שעמומיתא, ערבוביתא דגופא ⁠— מתיא לידי שיחני וכיבי.

is it not all the more so the case that if one does not bathe, which affects the entire body, R' Yosei would agree that he will suffer pain? The Talmud refutes this argument: The rabbis say in response: Yes, the pain of refraining from laundering one’s clothes is stronger, according to R' Yosei, than the pain of not washing one’s body. As Shmuel said: Grime on one’s head leads to blindness, and grime on one’s clothes leads to madness, whereas grime on one’s body leads to boils and sores, which are less serious than madness and blindness. Based on this it may be suggested that according to R' Yosei, soiled clothing presents a greater danger than an unwashed body.

שלחו מתם: הזהרו בערבוביתא. הזהרו בחבורה. הזהרו בבני עניים, שמהן תצא תורה, שנאמר: ״יזל מים מדליו״, שמהן תצא תורה.

§ With regard to this issue, the Talmud relates that the rabbis sent the following message from there, i.e., Eretz Yisrael, to Babylonia: Be careful with regard to grime, as it can lead to disease and sickness. Be careful to learn Torah in the company of others, rather than study it alone. And be careful with regard to the education of the sons of paupers, as it is from them that the Torah will issue forth. As it is stated: “Water should flow from his branches [midalyav]” (Numbers 24:7), which is expounded to mean: From the poor ones [midalim] among him, as it is from them that the Torah, which may be compared to water, will issue forth.

ומפני מה אין מצויין תלמידי חכמים לצאת תלמידי חכמים מבניהן? אמר רב יוסף, שלא יאמרו: תורה ירושה היא להם. רב ששת בריה דרב אידי אומר: כדי שלא יתגדרו על הצבור. מר זוטרא אומר: מפני שהן מתגברין על הצבור. רב אשי אומר: משום דקרו לאינשי ״חמרי״.

With regard to a similar matter, the Talmud inquires: And for what reason is it not common for Torah scholars to give rise to Torah scholars from among their sons? Why are Torah scholars generally born to paupers, who are not Torah scholars themselves? Rav Yosef said: This is so that they should not say the Torah is their inheritance. Therefore, it is unusual to find that all the sons of a Torah scholar are also Torah scholars. Rav Sheshet, son of Rav Idi, said: This is so that they should not be presumptuous [yitgadderu] toward the community, with the knowledge that they will be Torah scholars like their fathers. Mar Zutra said: Because they take advantage of their fathers’ standing to lord over the community and are punished for their conduct. Rav Ashi said: Because they call ordinary people donkeys.