[Based in part on Imrei Baruch: Breishis, maimar gimmel]
1. Rashi of course notices this and gives the explanation that because man was created in the image of Hashem, and the angels would therefore be jealous of man, Hashem consulted with the angels to teach the trait of derech eretz and humility, to make the angels feel part of the process. The most Supreme, All-knowing Being consulted with His “court”, as Rashi puts it, to teach us that a more elevated person can still learn from his subordinate.
2. The Yismach Moshe (R’ Moshe Teitlebaum zt”l) has a different understanding of the plural form of na’aseh, and explains the verb not just as a past “idea” Hashem shared with us and then carried out, but a continuing directive, that we humans are Hashem’s partner, k’viyachol, in the creation of what Man ought to be. Hashem created everything that comprises a human being, from biochemical inner workings to mental capacity to the spiritual neshama. However, we were each given bechira chofsheet and must USE all that Hashem created and gave to us. If we don’t, then we’re merely silos of unrealized potential. Every day we wake up and come closer to fulfilling our tafkid and realizing our potential, we are participating in creation and Hashem’s intention for “נעשה”
Hashem gave us the keys, and we must maximize our strengths to participate in נעשה אדם i.e “be a man” and make something of ourselves, together with siyata dishmaya.
As an extension of this second explanation, many meforshim note that after the creation of all the species on the 5th day, the Torah writes “And Hashem saw that it was good” – “Ki tov”.
Rav Yosef Albo explains that when an insect or a tree is created, it is possible to say ‘It is good’. Concerning every creation in the world it is possible to say ‘It is good’ because when an animal is created it has basically reached perfection. We don’t expect much more more from that animal.
The Gemara in Berachos 17a says that when the Tannaim used to depart from each other, they gave themselves a blessing: “You should see your world in your lifetime” (Olamecha tireh b’chayecha). Rabbi Frand shared an explanation he heard from Rav Shimon Schwab zt”l. He said the word ‘Olamecha’ (“your world”) comes from the root he’elem = that which is hidden; that which has not yet reached its potential.
The blessing of “Olamecha tireh b’chayecha” was that they should be able to see their own potential in their lifetime. The blessing was, that with Hashem’s partnering assistance of na’aseh, let us be able to say about you, ki tov — to see in our friends the unique potential that we each posses.