I wanted to double back here and say how much I've thoroughly enjoyed reading the Torah Modern Commentary as I'm preaching through Genesis this fall. It's really good! If you're on the fence and have the money, you should get it.…Highly recommended.
I love it as well... I have it and also the 5 volume JPS and find myself more often than not TMC provides me more insight to me than the 5 volume JPS (not calling them bad, just not as often having the comments that spark my soul). I have used the TMC for years having the previous edition in Hard Cover. Any Christian or Jew should consider purchasing this gem, it is insightful and the gleanings are wonderful.
I offer you one set of gleanings to see the superb sauce it adds to it's fine commentary:
LIVING IN EDEN (2:4–24)
The Sumerian Paradise
[The Sumerian epic Enki and Ninhursag is considerably older than Enuma Elish. Note also the lion, wolf, lamb, and kid living peacefully in Dilmun. Well over a millennium later, Isaiah used these images in his prophecy of the end of time (11:6).]
The land Dilmun is clean, the land Dilmun is most
In Dilmun the raven utters no cries,
The ittidu-bird utters not the cry of the ittidu-bird,
The lion kills not,
The wolf snatches not the lamb,
Unknown is the kid-devouring wild dog,
Unknown is the grain-devouring…
The dove droops not the head,
The sick-eyed says not “I am sick-eyed,”
The sick-headed says not “I am sick-headed,”
The old man says not “I am an old man.”
FROM ENKI AND NINHURSAG 
Dust From the Soil (2:7)
God took dust from the four corners of the earth so that humans might be at home everywhere.
According to Islamic legend, the dust used was red, white, and black—hence the skin colors of humankind. “At home” is represented by the possibility of finding a suitable permanent home, that is, a grave. Every person can rest peacefully anywhere on earth.
In the process of naming the animals, Adam realizes that he needs a helpmate (2:20). How are the two related? He discovers his solitude when he begins to give names, that is, to use words, and cannot say “human” to any other creature.
The Creation of Woman
God created woman while Adam slept so as to prevent him from observing the divine power. The deepest mysteries of divine creativity are withheld from human gaze.
BENNO JACOB 
Man and woman were originally undivided, that is, the first human was created with the characteristics of both sexes, a hermaphrodite.
The Original Adam
From our biblical text grew a considerable body of ancient stories about the “Original Adam,” Adam Harishon or Adam Kadmon (or Kadmoni) as he was called. He was thought to have preceded the biblical Adam and to have been a perfect person who would return to the world at the time of redemption. 
The Two Adams
[According to Philo, in Sandmel’s words, “the original Adam (of Gen. 1:27) was a heavenly creation and unmixed with material things. He is the rational, preexistent soul. This soul becomes mixed with clay from the earth when God ‘fashions’ the earthy Adam of Gen. 2:7. There is joined to him Eve, sense-perception; but the serpent, pleasure, intrudes to divert man from lofty obligations into harmful ones. Man (mind) thereupon is quite different in his individual earthy state from what pure, generic mind was [p. 46] before it became mixed with body (in birth), and the mind intent on salvation must therefore free itself of the encumbrance of the body so as to regain its pristine immaterial purity.”]
The Adam of Genesis 1 was the idea of a human, and this idea never appeared on earth; it was the Adam of Genesis 2, fashioned out of material dust and immaterial spirit, who was the ancestor of the race. Fashioned of antithetical materials, Adam lived as all humans live, under the tension in which the material aspect of him tugged in one direction, the immaterial aspect in the opposite.
Genesis 1 and 2
Maybe the Torah intended both units, seemingly contradictory, to be placed together to teach us about the tension between biological equality and societal, cultural expectations and limitations based on gender. The first creation narrative certainly suggests both the dual nature of all human beings and the integrated oneness of all human beings.
If we analyze the two variants through the generalized lens with which men and women look at the world, the first story is women’s: one of existential relationship and connection of the interweaving of self and other. The rib story is mens: one of separation and detachment overcome through sexual union
The rib story brings us an explanation of gender, of why men and women are different and play different roles in society. It justifies the hierarchy our ancestors were beginning to experience.
ELYSE GOLDSTEIN 
Mercy and Justice
[In Jewish tradition, when God is called “Elohim” the divine quality of justice is emphasized, while “YHVH” (Adonai) stresses the quality of mercy.]
The quality of mercy is not strain’d,
It droppeth as the gentle rain from heaven
Upon the place beneath: it is twice bless’d;
It blesseth him that gives and him that takes:
‘Tis mightiest in the mightiest; it becomes
The throned monarch better than his crown;
His sceptre shows the force of temporal power,
The attribute to awe and majesty,
Wherein doth sit the dread and fear of kings;
But mercy is above this sceptred sway,
It is enthroned in the hearts of kings,
It is an attribute to God himself,
And earthly power doth then show likest God’s
When mercy seasons justice.
WILLIAM SHAKESPEARE 
Blessing and Curse
At the end of the first creation story stands a double blessing—of the first human and the first Shabbat; at the end of the second creation story stands a double curse—on the first Adam and the earth. Between both stands Sin. The natural human is established by a blessing, the historical human by a curse. Both together form our dual nature and our dual fate.
MARTIN BUBER 
Man and Woman (2:23)
In contrast to Enkidu in the Gilgamesh Epic, the lone human in Genesis rejected the animals, the animals did not reject the human. No woman came to seduce Adam from his wild beasts. Indeed, woman was created after the man rejected the animals and still yearned for a friend. Enkidu enjoyed the harlot, learned from her, but not even considered her as a companion. Rejected by the animals, Enkidu yearned for a friend, a man like himself. In startling contrast, Adam immediately and enthusiastically recognized the woman as his companion.
ADRIEN J. BLEDSTEIN 
Man has no part in making woman. He exercises no control over her existence: He is neither participant nor spectator nor consultant at her birth. Like man, woman owes her life solely to God. To claim that the rib means inferiority or subordination is to assign the man qualities over the woman that are not in the narrative itself. Superiority, strength, aggressiveness, dominance, and power do not characterize man in Genesis 2. By contrast he is formed from dirt; his life hangs by a breath that he does not control; and he himself remains silent and passive while the Deity plans and interprets his existence.
PHYLLIS TRIBLE 
Good and Evil
When God created us, we were created with two impulses, the yetzer ha-tov and the yetzer ha-ra, both the good and evil inclinations (יצֶר).
[This is derived from the spelling of וַיִּיצֶר (“fashioned” in 2:7), with a double י instead of one; hence, each י was taken to stand for one יֵצֶר.]
When God had created humans, creation was called tov m’od, very good. Now, tov stands for the inclination toward good, and m’od for the opposite. But can the evil impulse be at all considered good? Yes, for were it not for this impulse no man would build a house, take a wife, or beget children
W. Gunther Plaut and David E. Stein, eds. The Torah: A Modern Commentary. Revised; Accordance electronic ed. (New York: Union for Reform Judaism, 2006), 45-46.