Rav is consistent with the Aram Tsova edition, which reads as follows (translation by AAF):
"And a fundamental virtue is solitude: that you should not go forth from the door of your home, except in a case of great need or to do an important mitsvah. And even in the synagogue you should sit in solitude, apart from others, because where people get together it is impossible to refrain from hearing worthless talk and lashon ha-ra. And even one who hears [lashon ha-ra] and is silent is punished as our rabbis of blessed memory have written (Shabbat 33). And this is all the more true on the Sabbath and Holidays when the masses gather in the synagogue and it is impossible to avoid worthless talk and lashon ha-ra - beware of sitting among them, distance yourself from the unseemly, and sit in the synagogue alone, for conversation in the synagogue is a grievous transgression and a great sin... Your daughter should not go to the women's synagogue, since there she sees woven and other such [nice] garments and becomes jealous; she [then] reports at home and this brings them to [commit] lashon ha-ra and other offences.."
In this Aram Tsova edition, there is a basic distinction drawn between son and granddaughter regarding the duty of attending the synagogue. The son is told to attend the synagogue but to sit in solitude apart from the masses. The granddaughter is advised not to go at all. This clearly implies that - while the fear of lashon ha-ra, idle talk and jealousy apply equally to women and men, men should attend despite these risks because they are obligated in public prayer; women, for whom attendance is optional, would do better to stay at home.
R.Uriel haKohen argues that the original letter was written to R. Kramer’s wife and was edited to a masculine gender; see: R. Uriel haKohen, “Nokhahut Nashim beVeit haKenesst,” Egged Ma’amarim beNosei Bet haKenesset (Jerusalem: Makhon Amiel, 5760), note 36 - available online at .
86.Torat Hesed, supra, note 85; R. Shlomo Zalman Auerbach, cited in Avnei Yashfe, supra, note 85 and footnote 13 therein; R. Shlomo Zalman Auerbach, Halikhot Shlomo, Hilkhot Tefilla, Chap. 5, Dvar Halakha, no. 4 – see, however, ibid, Dvar Halakha, no. 18. Most other posekim seem to disagree, however; see, for example, R. Elijah Rogeler, Yad Eliyahu, part 1, sec. 7; R. Joseph B. Soloveitchik, Reshimot Shiurim, Sukka 38a, p. 183, s.v. “veNire”; R. Samuel haLevi Wozner, as cited in Avnei Yashfe, supra, note 85, footnote 12 therein – this is despite his comments in Resp. Beit haLevi, IX, sec. 20; R.