1 Corinthians 11:10
5 But any woman who prays or prophesies with her head uncovered disgraces her head, for it is one and the same thing as having a shaved head. 6 For if a woman will not cover her head, she should cut off her hair. But if it is disgraceful for a woman to have her hair cut off or her head shaved, she should cover her head. 7 For a man should not have his head covered, since he is the image and glory of God. But the woman is the glory of the man. 8 For man did not come from woman, but woman from man. 9 Neither was man created for the sake of woman, but woman for man. 10 For this reason a woman should have a symbol of authority on her head, because of the angels. 11 In any case, in the Lord woman is not independent of man, nor is man independent of woman.
Genesis Rabbah 8:8
Aggadah... ‘If a great person... says, “Why do I need to take permission from one lesser than me?”... they say to him: Learn from your Creator, for He created upper ones and lower ones, and when He came to create the human, He ruled with the ministering angels.’ ... [R’ Simlai] said to them: In the past, Adam was created from the adamah and Chavah was created from the Adam. From here and onward, ‘in our image as our likeness’—not man without woman and not woman without man, and not both of them without Shekhinah (God’s presence).
Notes and References
"... It may be added here that other positive statements concerning women in the NT are paralleled in Jewish literature : the injunction to equality in conjugal rights in 1 Cor 7,1-5 is paralleled, e.g., in the Mishnah, Ket 5,7 (on Ex 21,10); and the exercise of prophecy by women in 1 Cor 11,5 is paralleled, of course, in the story of Deborah, Judges 4,4. The question arises whether these parallels could have existed in Judaism as early as NT times, and so have been known to the writers of the NT. It should be made clear that positive proof of their existence in pre-Christian or primitive Christian times is not available. The dating problem that is present in all considerations of the rabbinic parallels to the NT is present in this case, too. The fact is that the rabbinic materials, which contain many parallels to the NT, were not put into writing until the end of the second century. The general opinion of scholars at the present time is that much of the material may have circulated orally a century or two earlier and have been received by the NT writers from the rabbinic tradition, although it is hardly ever possible to demonstrate that this was so in a particular case ... The Genesis Rabbah, a late fifth- or early sixth-century compilation, ascribes the passage to two rabbis who lived ca. 250 and ca. 135 respectively. If the ascriptions are correct, the parallel existed in oral form in the early second century ..."
Boucher, Madeleine Some Unexplored Parallels to 1 Cor 11,11-12 and Gal 3,28: The NT on the Role of Women (pp. 50-58) The Catholic Biblical Quarterly, Vol. 31, No. 1, 1969