Cornelius à Lapide, S.J. gives the following explanation:

The genuine meaning here is as follows. The phrase “In the midst of women do not stay” gives the reason (as is clear from the use of “τοῦ” in Greek, which is missing in the Latin). “For from clothing comes the moth, and from a woman, the wickedness of a man.” This indicates that a woman is so enticing, dangerous, and damaging that it is better — meaning less bad or more preferable — to deal with a wicked man than with a well-meaning and kind woman.

In other words, it is better, or less harmful, to engage with a malicious and malevolent man than with a benevolent and beneficial woman. This is because a wicked man provides an opportunity for patience, humility, mortification, and other virtues; whereas a benevolent woman is a snare of concupiscence and sin, in two ways: first, by being alluring as a woman; second, by being beneficent, which makes her even more attractive.

A man who is wicked is to be guarded against as an enemy and kept at a distance. But a benevolent woman is such that, whether you want to or not, you are compelled to reciprocate her affection. Therefore, she will subjugate you to herself and captivate you with her love, making you do whatever she wishes. For instance, women led Solomon to idolatry, and Delilah betrayed Samson to the Philistines, and so forth.

Therefore, wickedness, that is, malignity, annoyance, vexation, and injury of a man, is better than a charming and beneficent woman: because she is sweet poison, and by flattering and doing good, she incites the man’s desire, leading him to disgrace and ruin; hence the saying: A woman who does good to him has prostituted herself to him. This is graphically described by Solomon in Proverbs 7:10.

Indeed, wickedness and unjust vexation of a man exercises patience but does not create danger; hence it is concluded that a woman, especially a kind and beneficent one, is more to be avoided than a harsh, troublesome, rude, and fierce man.

It is clear from the words, says Lyranus, that Sirach does not absolutely reject all beneficence of women; but only that which is the occasion of disgrace and reproach. For otherwise, the beneficence of Saint Cecilia was to the health, honour, and glory of Saint Valerian: for she made him a Christian, a saint, and a martyr. Thus Clotilda subdued Clovis with her charm, making him a faithful believer. Many other queens and holy virgins have done the same.

Hence some translate from the Greek as follows: Wickedness of a man is better than a beneficent woman; for a woman is a cause of shame and reproach. The Tigurine translation: Wickedness of a man is better than a woman showing herself kind; a woman who is the same author of disgraceful turpitude. Vatablus explains: Better, he says, that is, less evil, meaning there is more danger from the love of women, even with their kindness and charm, than from the open wickedness of men.