You are presuming here that God is the literal and direct author of the Torah. Most Jews today do not believe this. Many struggle with reconciling the question of authorship. The median position, which is more or less where I fall, is that God inspired prophets, who wrote the Torah, but did so using the language they were familiar with, and bearing the social preconceptions that they were raised with. But in any case, even traditional commentators, who did believe in direct Divine authorship, have always viewed the early, cosmogonical portions of Genesis as, at best, deeply oblique in mystical allusion, and at worst, not to be taken entirely literally.
There is a maxim often quoted in Rabbinic literature (and frequently quoted in reference to matters of early Genesis): dibrah Torah ki'l'shon b'nei adam, which means "The Torah speaks according to the langauge people use." By which is meant two things: first, that Torah uses idiom, metaphor, narrative compression, imagery, and all the literary devices we are familiar with in great works of literature; and also that Torah may sometimes speak in allegorical parable, which is to be understood by allusion, and not to be taken literally.
My presumption-- and I many traditional Jewish sources have said so before me-- is that the account of the creation, the Eden story, and the expulsion therefrom, is not to be taken literally. Which, even on its own, would make me think that we cannot merely blame God for creating an androcentric society.
Also, the idea behind Oral Torah is not to "blur" Written Torah to "keep up with" society, but to create a foundation for Jewish society that lives with society: that, in other words, Torah does not "keep up with" society, nor does society "keep up with" Torah-- they evolve together, inextricably linked. It is this paradigm that is encapsulated by the Rabbinic maxim Yisra'el v'Oraita ve'Kudsha Brich Hu chad hu, which means "Israel, Torah, and God are all One." Obviously this is not intended to be literal: the Jews are not God. Nor is Torah God. Nor is God a Jew. But what is meant is that by conceiving of Torah not as merely a document, but as a transgenerational, eternal, ever-evolving conversation between God and the people Israel, using Written Torah as a centerpoint around which the conversation revolves, what is produced is a covenant that is living: revelation never ceases, but is constant, in the sense that multiple meanings, alternate interpretations, reinterpretations of story, new understandings of the narrative, are all seen as inspired by God, and, at the same time, our offering to God as covenant partners.
