Why does it say "Mikreh Vnei ha'Adam u'Mikreh ha'Behemah [u'Mikreh Echad Lahem]"?
Rav Sadya Gaon: People in this world are Mikreh 1 , and also animals are Mikreh in it. The same will occur to both of them; one dies like the other. They have the same life Ru'ach.
Rashi: [The previous verse] is the reason why Hashem gave the same Mikreh and mishaps to man and to animals (so people will see that they are the same).
Ibn Ezra: This refers to thoughts of people who did not grow wise. When they see that the same happens to people and to animals in life and in death, they think that there is one Ru'ach to all of them, and man has no advantage over animals.
R. Avigdor: Just like I decreed about man "uva'Yom ha'Shemini Yimol" (Vayikra 12:3), I decreed about animals "umi'Yom ha'Shemini va'Hal'ah" (Vayikra 22:27, it may be offered for a Korban). Just like I established Nevi'im from Yisrael, who are called "Adam" (Yechezkel 34:31), I established Nevi'im from the nations, who are called Behemah Temei'ah 2 ; the Gematriya of "Behemos" equals that of Umos.
Seforno: Some matters apply only to people, e.g. need to get food 3 and clothing. Some apply to only to animals, e.g. it does not guard itself from the elements 4 . Some apply to both, e.g. death. Why did Hashem arrange that the most honored creation has a life of pain?! We must say that this is when [men] depart from their Divine part 5 .
Metzudas Tziyon: Some matters apply to only to people, e.g. sadness 6 . Some apply only to animals, due to lack of Da'as. Some apply to both, e.g. death.
I.e. they are prone to suffer mishaps. (PF)
Koheles Rabah learns from "u'Vehemah Rabah" (Yonah 4:11); the Midrash does not say 'Temei'ah.' (Just before that, it says "Harbeh mi'Shteim Esre Ribo Adam Asher Lo Yada Bein Yemino li'Smolo." If "Adam" is Yisrael, why didn't Yonah want to go to save them? Perhaps Adam Stam is Yisrael, "Adam Asher Lo Yada?" are Goyim, and "Behemah" is a lower level of Goy. Particular nations are compared to Tamei animals, e.g. Egypt ("Asher Besar Chamorim Besaram" - Yechezkel 23:20), Edom ("Yecharsemenah Chazir mi'Ya'ar" Tehilim 80:14; Tanchuma Shemini 14). It says about Avadim Kena'anim "Im ha'Chamor" (Bereishis 22:5) - a nation that resembles a donkey (Yevamos 62a). - PF)
Kidushin 82b says that animals get their food easily. There are exceptions, e.g. seagulls (Rashi Chulin 63a). Even lions, sometimes "Kefirim Rashu v'Ra'evu" (34:11)! (PF)
E.g. a goat does not have Da'as to flee from a fire (Rashi Bava Kama 22b). (PF)
Their Neshamah, and are drawn after physicality. (PF)
Ta'anis 5:1: "Ha'Zor'im b'Dim'ah b'Rinah Yiktzoru" (Tehilim 126:5) - the ox was crying while plowing. (Perhaps that was due to hunger; only humans are sad without physical pain. - PF)
Do man and animals have the same Ru'ach?
Rashbam, Metzudas David: They have the same life vitality.
What is the meaning of "u'Mosar ha'Adam Min ha'Behemah Ayin Ki ha'Kol Hevel"?
Rashi: The advantage and success of man over animals is not seen after he dies, for all reverts to Hevel - he returns to the earth.
Ibn Ezra: Refer to 3:19:1:3. Mosar is a noun, with the same grammatical form as Moshav. It is taken from Pi'el conjugation. The Vov is in place of the first letter of the root (Yud). Yisron is from the Kal conjugation; the Nun is extra.
Rashbam: Both of them are equal.
R. Avigdor: Hashem made that man will not be disgraced like animals. This refers to shoes on his feet, clothing, shrouds or burial 1 .
Metzudas Tziyon: Even though there is a shortcoming of animals not found in man (lack of Da'as), also man has a shortcoming not found in animals (sadness)! Therefore, if man engaged only in gathering acquisitions and such matters, he has no advantage over animals. This is not so if 2 he engaged in Torah and good deeds.
