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• Sotah 3a opens the tractate on the wayward wife by connecting her oath to the cosmic principle that a person does not sin unless a ruach shtut overcomes him — the "strange woman" of Proverbs 5 is therefore not a literal figure but the Sitra Achra's primary infiltration persona: she operates by temporarily short-circuiting the rational soul.
• Kiddushin 81a records Rav Amram Chasid's legendary battle against the Yetzer Hara embodied as a beautiful woman, whom he named aloud and shamed publicly before it departed — Proverbs 5's command to "keep far from her" mirrors this warfare doctrine: naming and exposing the Sitra Achra's seductive vector neutralizes it.
• Berakhot 61a teaches that the Yetzer Hara is older than the Yetzer Tov by thirteen years — it had a developmental head start, explaining why Proverbs 5 addresses a "young man": the seduction protocol targets souls during the window of maximum Yetzer Hara dominance before the good inclination is fully operational.
• Avodah Zarah 5b states that Israel accepted the Torah only so that the Angel of Death would have no power over them — Proverbs 5's contrast between the bitter end of the strange woman and the sweet waters of one's own wife encodes this deal: Torah-fidelity is the contractual counter to the Sitra Achra's mortality leverage.
• Yoma 29a teaches that the thought of sin is worse than the sin itself — Proverbs 5's emphasis on not even approaching her door ("do not go near the door of her house") reflects precision targeting at the thought-level, which the Talmud identifies as the earliest and most dangerous phase of the Sitra Achra's seduction operation.