(condensed from Ein Ayah, Shabbat 9:94)

Gemara: [The gemara continues:] The angels said to Hashem: “You want to give to flesh and blood a treasure that has been in hiding since 974 generations before the world was created?!” This is in line with the p’sukim, “Who is man that You consider him, and a person that You provide special things for him?” (Tehillim 8:5). “Hashem, our Master, how great Your name is throughout the world, so that you give Your glory to the Heavens” (Tehillim 8:2).

Ein Ayah: According to the general principle of matters throughout both the physical and spiritual worlds, there are two ways for improvements within existence in the world. One is in an organized, gradual manner of development. The other is through surprises, by means of jumps, where a lofty soul changes its form.

When something develops slowly, it is not always clear what existed previously. When the “new light shines,” we consider it as if there is a birth and a new existence. It is different when there is a sudden change, which comes with a shock that changes everything in a powerful, rich manner. The lofty content, which had been concealed, becomes clear, as the treasure breaks forth.

The Torah is richer and loftier than anything that has ever been revealed. It burst on the scene suddenly without the world being prepared for it. But Hashem said that there had been enough darkness, and the order of the world was recreated in sanctity with a sense of surprise.

Herein is the question. If such a huge change comes upon the world, it can impact even the world of spiritual beings (i.e., angels), causing them to develop the ability to receive in a manner that they were not able to before [see above]. The angels argued that because the Torah is so great, it must be given to those who can be trusted. As far as their lack of appropriateness (see above), Hashem could “put His glory on the Heavens” to change them. They argued that this is more appropriate for the hidden treasure of Torah.