It is however possible to explain this part of the Mishnah in a
completely different way, one that has nothing to do with women and with men’s
attitudes to women. The explanation runs like this. “Woman” in this context does not refer to female human beings. Rather, it is a metaphor for the yetzer hara, the seductive evil inclination
that we all possess, men and women alike. It is well known that humans cannot
exist, procreate and develop their own character if they have no yetzer
hara at all, or if they have one but pay no attention to it—but they
should not engage overmuch with it.
Taking the metaphor further, the chachamim note
that one should not engage in too much sichah with “one’s
friend’s wife” either. This is because many socially destructive activities, of
which adultery is the most obvious example, require the cooperation of one’s
own yetzer hara with someone else’s. Take care,
therefore, not to let your evil inclination engage with the evil inclination of your friend.
Is this explanation implausible and far-fetched? One can make out a case for “woman” being a metaphor for the evil inclination, a symbol of seduction, persuasion and guile that will ensnare a good person of either gender and lead him or her off the desired path in circumstances in which brute force is not available or effective. Such a use of “woman” as a metaphor for the yetzer hara has a counterpart in the Book of Proverbs, where the temptation to abandon one’s Judaism and follow idol worship is described as “a strange woman, a foreign woman” (Proverbs 2:16-17, per Rashi, who makes the same association at 6:24), a woman who forgets the husband of her former days. The same alien woman is also depicted as “the lusting soul” whose influence runs counter to a person’s intellect (Proverbs 7:5, per Gersonides). Later, the “foolish woman” says to passers-by who are devoid of understanding: “stolen waters are sweet, and bread eaten secretly is more pleasing” (Proverbs 9:13-17, this being generally taken as an allusion to the attractions of adultery).
The question facing us today is whether we can stretch the metaphor further and generalize this sort of use of the word “woman” into an indication of every direction in which the evil inclination can pull a person. If we do, there is at least some precedent in the Cairo Geniza, where the first folio of a midrashic text (Document T-S e4.10) deals with metaphorical interpretations of the theme of the ‘wife’ in the Torah based on a treatment of the “good woman” as the good inclination and the “evil woman” is the yetzer hara.
