Musar su Salmi 36:7

After all וימי חייהם הבל לפניך, "the days they sojourned on earth are as nothing before You!" Our sages have stated that "anyone who leaves behind him on this earth a son who is a Torah scholar may consider himself as though he were still alive." Even taking this fact into consideration, what good is it, since when we arrive in the World to Come and have to account for our conduct before You ימי חייהם הבל לפניך "the days of their lives are accounted as nothing?" In Psalms 36,7 man and beast are equated, i.e. אדם ובהמה; on the other hand Isaiah 63,16 states: כי אתה אבינו כי אברהם לא ידענו וישראל לא יכירנו, "You are our father for Abraham did not know us and Israel did not recognise us." The Talmud Shabbat 89b discusses this. It is well known that the word אדם is used when describing the spiritual aspect of man, whereas the exterior part of man is described as בשר אדם. Man is also called בהמה in the context of his body not being basically different from that of the other creatures in the animal world.

Abraham's prayer was that Isaac's body should qualify as the קרבן. When he said: אלוקים יראה לו השה לעולה בני, he meant that Isaac's body should be like a lamb, ready for this close relationship with G–d. Rashi's comment on these words is quite in place, since Abraham wanted Isaac to know that if he, Isaac, was not able to rise to that spiritual level which he as his father prayed for, then לעולה בני, he would still serve as a sacrifice, but that such a sacrifice would not transport him to the highest degree of closeness to G–d. G–d listened to Abraham's prayer benevolently, and Isaac's soul achieved the prayed for degree of closeness with G–d's Essence. He received an additional input of Holy Spirit, and represents the deeper meaning of אדם ובהמה תושיע השם (Psalms 36,7) that his body too remained intact, and that G–d invited a ram to serve literally in lieu of Isaac, as we will explain.