whether it is allowed to inscribe the [divine] name upon a {piece of clay}, and cast it into the {watery chasm} that its waves would subside?" (…) He thereupon inscribed the name upon a {piece of clay}, cast (Aram. שדי) it into the {watery chasm} and it subsided sixteen thousand cubits.This story has its variants: in Makkot 11a David sees the tehom rising and stops it by means of the name inscribed upon a stone while Bereshit Rabbah 23:7 conveys the tradition that this was the abuse of the tetragram which brought about the flood. If to approach these passages from the structural perspective, it is possible to discern two basic essences engaged in the opposition: the active, dividing agent and passive amorphous matter. Moreover, each of the recalled accounts has strong cosmological undertones, what suggests assuming the comparative perspective. Accordingly, Shaddai limiting the expansionist outburst of the world fits well the pattern of the so-called chaoskampf – an initial divine battle followed by the triumph of the young and vivacious deity, subjugating the hostile, usually aquatic monster and building the palace or creating the cosmos.The mythological traditions of the ancient Near East are full of parallels: Babylonian Marduk and Tiamat, Ugaritic Baal and Yam, Egyptian Ra and Apep, etc. In fact, this rabbinic reiteration should not be surprising at all, given the semantic capacity of this myth. Not only does the Hebrew Bible recall the cosmic battle numerous times, especially in Psalms (e.g., 77:16–17; 89:10) and Prophets (e.g. Isaiah 51:9–10; Ezekiel 32:13) but also plays with this ancient motif reiterating it to convey a specific meaning. Yahveh blowing the waters of the flood in Genesis 8:1 to make place for the new creation or dividing the Sea of Reeds in Exodus 14–15 to let the Hebrews walk to the other side and start a new national existence – all of these may be read as the retellings of the initial cosmogonic conflict. "El Shaddai" may also be understood as an allusion to the singularity of deity, "El", as opposed to "Elohim" (plural), being sufficient or enough for the early patriarchs of Judaism. To this was later added the Mosaic conception of the tetragrammaton YHWH, meaning a god who is sufficient in himself, that is, a self-determined eternal being qua being, for whom limited descriptive names cannot apply. This may have been the meaning the Hebrew phrase "ehyeh asher ehyeh"