The Seraphim Agreed to the Creation of Man
Following this sublime path, we will now explain a fascinating passage in the Gemara (ibid. 38b):
"אמר רב יהודה אמר רב בשעה שביקש הקב"ה לבראות את האדם, ברא כת אחת של מלאכי השרת, אמר להם רצונכם נעשה אדם בצלמנו, אמרו לפניו רבונו של עולם מה מעשיו, אמר להן כך וכך מעשיו, אמרו לפניו רבונו של עולם מה אנוש כי תזכרנו ובן אדם כי תפקדנו, הושיט אצבעו קטנה ביניהן ושרפם".
Rav Yehudah said in the name of Rav: When HKB”H sought to create man, He created a group of ministering angels, and asked them, “Is it your wish that we create man in our image?” They said before Him, “Master of the Universe, what will his deeds be?” He said to them, “Such and such will be his deeds.” They said before Him, “Master of the Universe, (Tehillim 8, 5) what is a mortal that You should remember him and the son of mortal man that You should be mindful of him?” He extended His little finger among them and consumed them (with fire).
One can only wonder what the malachim did wrong! After all, HKB”H opted to consult with them, and they merely offered their opinion. When they inquired of HKB”H about man’s deeds, and they were told that he is likely to sin, they responded, “What is a mortal that You should remember him and the son of mortal man that You should be mindful of him?” In other words, he is not worthy to be created. So, why did they deserve to be burned by HKB”H?
Based on what we have discussed above, we can explain that only the “malachim,” who reside in the world of Yetzirah, were consulted. Since they reside below the world of Beriah, they were not familiar with the source of the neshamos of Yisrael. As such, they questioned man’s worthiness to be created. The “seraphim,” however, who reside in the world of Beriah, recognize the greatness of Yisrael—that their neshamos are hewn from beneath the Kisei HaKavod and that the image of Yaakov is etched on the Kisei HaKavod. Therefore, not only did they not oppose the creation of man but, on the contrary, they agreed immediately that he should be created.
Furthermore, the main objection of the malachim against the creation of man was that he is a mere mortal, physical being with a yetzer hara, who is prone to sin; as such, it is preferable that he not be created. Yet, we have learned (Yoma 86a): "גדולה תשובה שמגעת עד כסא הכבוד"—the power of teshuvah is so great that it reaches all the way up to the Kisei HaKavod—which, as we have learned, is in the world of Briah. We have also learned (Berachos 34b): "במקום שבעלי תשובה עומדין צדיקים גמורים אינם עומדין"—in the place where ba’alei teshuvah stand, total tzaddikim cannot stand. Thus, even if man sins, it is still possible to for him to reach the pinnacle of righteousness in the world of Briah.
Therefore, it was only the “malachim” located in the world of Yetzirah who failed to recognize man’s greatness. This prompted their objection: "מה אנוש כי תזכרנו"—he is prone to sin. In contrast, the “seraphim” located in the world of Beriah were fully aware of the power of teshuvah and the status it afforded ba’alei teshuvah. Hence, not only did they not object, but they acquiesced to the creation of man and proclaimed (Tehillim 8, 2): "ה' אדונינו מה אדיר שמך בכל הארץ"—Hashem, our Lord, how grand is Your name in all the earth.
In this light, we can interpret the message Chazal conveyed to us with the statement: “He extended His little finger among them.” Without any effort, HKB”H elevated the “malachim” from the world of Yetzirah to the world of Beriah. In this manner, he transformed them into “seraphim”— "ושרפם"—residing in the world of Beriah. In their new environment, they would be able to appreciate the value of teshuvah, and the esteem afforded ba’alei teshuvah. Thus, HKB”H proved to them that it is worthwhile to create man. For, even if he does sin, he can be rectified by means of teshuvah.
