"Male and female created He them"
Eve was made from Adam's rib
a rib is not "nothing"
'creation from nothing' is a man-made myth, and not biblical
You are incorrect, El does reference Most High in Israelite mythology. However, the creation epic of Adam and Eve is much later writ in the book of Genesis about 1700 bce or so.
Concerning El the Moody institute conducted a study on the use of Elohim as being masculine and not necessarily plural, we see the Elohim in some circumstances as plural, but it can be used in connotation as singular.
However El (Elohim) can be used as the Most High for reference.
El often bears the title, “Bull” (CAT 1.1 III 26, IV 12, V 22; 1.2 I 16, 33, 36, III 16, 17, 19, 21; 1.3 IV 54, V 10, 35; 1.4 I 4, II 10, III 31, IV 39, 47; 1.6 IV 10, VI 26, 26; cf. 1.128.7). In this connection, the personal name ’iltr, “El is Bull,” may be noted (4.607.32).37 Baal is presented as a bull-calf (1.5 V 17–21; 1.10 II–III, esp. III 33–37; cf. 1.11; see more later), and here we may note P. The characterization of the bull as the storm-god’s “attribute animal” in Syrian glyptic.
In this connection, the bull or bull-calf mentioned in the Bible may reflect the iconography associated with El and Baal. El’s iconographic representation may underlie the image of the divine as having horns “like the horns of the wild ox” in Numbers 24:8, for this passage shows other marks of language associated with El. Many scholars are inclined to see El’s rather than Baal’s iconography behind the famous “golden calf” of Exodus 32 and the bull images erected by Jeroboam I at Bethel and Dan (1 Kings 12), but this iconography has been traced back to Baal as well. Here we might include not only the depiction of Baal in the Ugaritic texts but also the “fierce young bull” (symbol) of the storm-god, Adad. Nonetheless, the tradition in ancient Israel favors Bethel originally as an old cult-site of the god El (secondarily overlaid—if not identified—with the cult of Yahweh), perhaps as the place-name Bethel (literally, “house of El”) would suggest (Genesis 28:10–22).
Monotheism appears clearly in biblical texts dating to the sixth century, and it is possible to push back this date by a century depending on how the point is argued; in either case, monotheism seems to represent an inner-Israelite development over hundreds of years, not a feature known from Israel’s inception. While Polytheism, in contrast, is represented by many different bodies of texts from ancient Mesopotamian cities such as Assur and Babylon; many sites in Syria including the Bronze Age cities of Ebla, Ugarit, Mari, and Emar; and finally, early Israel itself as well as its Iron Age neighbors. The timing of the emergence of Israelite monotheism in the late Iron Age fits what has been called the “Axial Age” by the philosopher Karl Jaspers and his followers, a period in world history (ca. 800–200) that “witnessed the emergence of revolutionary new understandings of human understanding,” including the awareness of “the separation between transcendent and mundane spheres of reality.” This periodization of intellectual and spiritual horizons represents a broad generalization, but it illustrates how the religious worldview of early, pre-monotheistic Israel (ca. 1200–800) shares as much, if not more, with the religious outlook expressed in the texts from Ugarit (ca. 1350–1150) than with later Israel (ca. 800–200) and the monotheistic faith it eventually produced.
