וַ֭יִּזְכֹּר כִּי־בָשָׂ֣ר הֵ֑מָּה ר֥וּחַ ה֝וֹלֵ֗ךְ וְלֹ֣א יָשֽׁוּב׃
Il se souvint donc que c’étaient de faibles créatures, un souffle qui s’évanouit sans retour.
Ramban
‘BESHAGAM’ (FOR THAT ALSO) HE IS FLESH. It is as if beshagam were written beshegam with a segol under the shin. And Rashi explained: “This quality is also in him, that he is only flesh, and yet he is not humble before Me. What would he do if he were made of fire or some hard substance.” This explanation has neither rhyme nor reason.
Rabbi Abraham ibn Ezra explained that G-d said, “My spirit will not abide in man forever because of this violence and also because man is flesh, and when he reaches a certain age he disintegrates.” Ibn Ezra thus understands the verse as if it said, gam beshehu basar (also because he is flesh). But what need is there for stating this contention when it is known that they were but flesh.496Psalms 78:39. and death had been decreed on them, as it says, For dust thou art, and unto dust shalt thou return?497Above, 3:19.
The correct interpretation appears to me to be that G-d said: “My spirit shall not abide in man forever because man also is flesh as all flesh that creepeth upon the earth in the forms of fowl and cattle and beast, and it is not fitting that the spirit of G-d be within him.” The purport is to state that G-d made man upright498Ecclesiastes 7:29. to be like the ministering angels by virtue of the soul He gave him. But he was drawn after the flesh and corporeal desires; he is like the beasts that perish,499Psalms 49:13. and therefore the spirit of G-d will no longer be sheathed in him for he is corporeal and not godly. However, He will prolong for them [this withdrawal of spirit] if they repent. The sense of this verse is thus similar to [the verse in Psalm 78]: So He remembered that they were but flesh, a wind that passeth away, and cometh not again.
Rabbi Abraham ibn Ezra explained that G-d said, “My spirit will not abide in man forever because of this violence and also because man is flesh, and when he reaches a certain age he disintegrates.” Ibn Ezra thus understands the verse as if it said, gam beshehu basar (also because he is flesh). But what need is there for stating this contention when it is known that they were but flesh.496Psalms 78:39. and death had been decreed on them, as it says, For dust thou art, and unto dust shalt thou return?497Above, 3:19.
The correct interpretation appears to me to be that G-d said: “My spirit shall not abide in man forever because man also is flesh as all flesh that creepeth upon the earth in the forms of fowl and cattle and beast, and it is not fitting that the spirit of G-d be within him.” The purport is to state that G-d made man upright498Ecclesiastes 7:29. to be like the ministering angels by virtue of the soul He gave him. But he was drawn after the flesh and corporeal desires; he is like the beasts that perish,499Psalms 49:13. and therefore the spirit of G-d will no longer be sheathed in him for he is corporeal and not godly. However, He will prolong for them [this withdrawal of spirit] if they repent. The sense of this verse is thus similar to [the verse in Psalm 78]: So He remembered that they were but flesh, a wind that passeth away, and cometh not again.
Or HaChaim
Another way of understanding our verse is based on the use of the term רוחי. Whereas G'd frequently cancels an evil decree due to considerations of His attribute of Mercy, in this case G'd announced that the decree was irrevocable. Normally, G'd applies the attribute of Mercy because He keeps in mind that man is a mixture of flesh and spirit. In this particular case G'd gave notice בשגם הוא בשר, that the decree was final although man is also flesh.
Bartenura
מלכיות וזכרונות ושופרות של פורענות- such as (Ezekiel 20:33): “[As I live -declares the Lord GOD ] – I will reign over you with a strong hand…”; (Psalms 78:39): “For he remembered that they were but flesh…,” (Hosea 5:8): “Sound a ram’s horn in Gibeah…” and others similar to them. For remembrance is an individual [matter], such as (Nehemiah 5:19): “O my God, remember to my credit [all that I have done for this people!” Even though it is for good, we don’t mention it. And such is the Halakha.