If long hair during prayer and prophecy is disgracing messiah then every man who has taken a nazarite vow is disgracing messiah while praying and prophesying... this would be a contradiction especially since there are specific examples of Yah actually instructing men (or their parents) to be a nazarite for their entire life.
Obviously you’ve given this some thought, I’d just be careful about using an exception to define the rule. Might consider studying a bit deeper into the Nazarite and their role in Hebrew society.
Ezekiel 44 (The Priesthood Restored)
19 When they go out into the outer court where the people are, they are to take off the clothes they have been ministering in and are to leave them in the sacred rooms, and put on other clothes, so that the people are not consecrated through contact with their garments.
20 “‘
They must not shave their heads or let their hair grow long, but they are to keep the hair of their heads trimmed. 21 No priest is to drink wine when he enters the inner court. 22 They must not marry widows or divorced women; they may marry only virgins of Israelite descent or widows of priests. 23 They are to teach my people the difference between the holy and the common and show them how to distinguish between the unclean and the clean.
Shaving your head in most cases was a sign of mourning, in the case of a captured woman a kindness to keep her from the pagan custom of pulling out her hair in mourning, or as a dedication to the Father, Growing long hair could make folks think that the Priest was a Nazarite. The Father explained this to Ezekiel. It prevents confusion. A person in mourning and Nazarites had restrictions that a Priest didn't and could confuse people if seen done in a state that could be confused for mourning or under a Nazarite vow.
In the person of the Nazirite, the layman is given a status resembling that of the priest, as he now is "holy to the Lord" (Lev. 21:6; Num. 6:8; cf. Philo, I LA, 249). Actually, in his taboos, he approximates more the higher sanctity of the high priest in that (1) He may not contaminate himself with the dead of his immediate family (Lev. 21:11; Num. 6:7; cf. the ordinary priest, Lev. 21:1–4); (2) For him, as for the high priest, the head is the focus of sanctity (Ex. 29:7; Num. 6:11b. Note the same motive clauses, Lev. 21:12b; Num. 6:7b and compare the dedication of the ordinary priest, Ex. 29:21); (3) He abstains from intoxicants during his term (Num. 6:4)–a more stringent requirement than that of the high priest, whose abstinence, like that of his fellow priests, is limited to the time he is in the Sanctuary (Lev. 10:9).
A more instructive parallel to the Nazirite is the case of the dedication of land to the Sanctuary (Lev. 27:16ff.). Both result from a votive dedication (Lev. 27:16; Num. 6:2), and both dedications are for limited periods, the land reverting to its owner on the Jubilee if not redeemed earlier (implied by Lev. 27:21; Num. 6:13). In both cases the period of dedication can be terminated earlier–the Nazirite's by contamination (Num. 6:9–12), the land's by redemption (Lev. 27:16–19). In the case of premature desanctification, a penalty is exacted: the Nazirite pays a reparation offering (ʾ
asham) to the Sanctuary, and the owner of the land pays an additional one-fifth of the redemption price to the Sanctuary. If the dedication period is completed, no desanctification penalty is incurred. True, the Nazirite offers up an array of sacrifices together with his hair (Num. 6:13–20), but the sacrifices are mainly for thanksgiving, and the hair, which may not be desanctified, is consumed on the altar. Similarly, dedicated land (so the text of Lev. 27:22–24 implies) reverts to its original owner on the Jubilee without cost. In the case when the Nazirite period is interrupted by contamination, the following ritual is observed: the Nazirite must undergo sprinkling with purificatory waters on the third and seventh day (inferred from Num. 19:14ff.); he shaves his hair on the seventh day; and on the following day three rituals are prescribed: he is purified of his contamination by a purification offering, his hair is reconsecrated and his Nazirite period begins anew, and a reparation offering is brought to expiate his desecration.
The Pharisee believed all of Torah, Ketuvim (Prophets), Ne'vim (writings) were profitable for doctrine, for reproof, for correction, for instruction in righteousness: So that the man of God may be perfect, throughly furnished unto all good works. Paul Believed this. 1 Corinthians 11 is about Keeping the traditions Paul Taught, Messiah is the Head of All, and gender roles. It may be as simple as Paul connecting physical appearance to genderole, remember self confessed Pharisee, or it may be that he is drawing from Ezekiel and reprimanding men who are suppose to be priest for not upholding the standard for men given to Ezekiel for his time in the form of a Son of man Prophecy so for our time as well.
