6. For, if an isha is not covered, also let her be shorn. But als (since) it is in fact a thing of bushah (shame) for an isha to be shorn or to be shaved, let her be covered.
7. For a ben Adam indeed ought not to be covered on the rosh, being the demut HASHEM (BERESHIS 1:26) and the kavod Hashem, and the Isha being the kavod (glory), the glorious reflection of Adam. [BERESHIS 1:26; 5:1; 9:6]
8. For Adam is not out of the Isha but Isha out of Adam (Man) [BERESHIS 2:21-23].
9. Indeed, Adam was not created because of the Isha, but the Isha because of Adam (Man) [BERESHIS 2:18].
10. Because of this, the Isha ought to have a kesut rosh (head covering) of marut (authority, discipline) on her rosh because of the malachim.
11. However, neither is Isha without Adam (Man) nor Adam (Man) without Isha in Hashem.
12. For just as the Isha comes out of Adam (Man) [BERESHIS 2:21-23], so also the ben Adam (Man) comes through the Isha [Gn 3:15-16] but all things are of Hashem [BERESHIS 1:1; TEHILLIM 24:1; 50:12; 89:11].
13. You yourselves be the dayan (judge): is it fitting for an isha to offer tefillos to Hashem [in shul] begile rosh (with head uncovered)?
14. Does not teva (nature) itself give you the shiur (lesson) that if a ben Adam wears a long hair-do of a lady's coiffure, it is a dishonor to him?
15. But if an isha wears a long hairdo of a lady's coiffure, it is her kavod (SHIR HASHIRIM 4:1)? Because the long hair has been given to her instead of the sterntichel (kerchief) or kesut rosh (head covering).
16. But if anyone presumes in his thinking to be contentious, we have no such minhag, nor do the kehillot of Hashem [throughout the world].
17. But in giving the divrei Torah that follows I give no commendation [11:2], because when you assemble as the shul of Moshiach, it is not for the better that you assemble, but for the worse.
18. Ershtins (first of all), indeed when you come together as the kehillah [SHEMOT 12:6] (I hear) there exist machlokot (divisions 1:10) and schisms among you, and partly I believe it.