מוסר אויף קהלת 7:1

The category of destructive agents mentioned above are called “Evil.” Concerning them it states, “No Evil shall befall you” (Tehillim 91:10). Their victim resembles a sick person who has before him every delicacy in the world, yet he is unable to enjoy any of it because of his sickness. Thus the miser derives no benefit from his deeds in this world or the next, other than the shrouds in which he is buried. This is the meaning of the verse in Koheles (6:2), “As for the man upon whom God bestows wealth, property and honor, but God does not give him dominion over it, this too is a sickly evil.” Therefore let a man be sure to do what is upright in the eyes of God and men. For, “a good name is better than fine oil” (Koheles 7:1). Then all will be well with him while he is here, he will pass from the world with a good name and he will also enjoy good fortune in the World to Come.

We find that a desirable death for man is the exact opposite of what is deemed a desirable death for the animal. Whereas man prefers death at the hands of G–d, i.e. not through murder at the hands of human beings, the animal achieves its state of "holiness" only when executed by man, not when it dies from natural causes. The reason is that man's body is the sheath for his soul. Through partnership of body and soul man observes the laws of Torah and Avodah in the sense of היום לעשותה ולמחר לקבל שכרם, to perform the commandments "today" while alive on earth, and to receive the reward for such performance "tomorrow," i.e. after death of the body, in the Hereafter. This is why the day of death is described by Solomon as superior to the day a person is born, since it is the day the spirit returns to G–d and the body finds rest in the grave (Kohelet 7,6). If body and soul are separated prematurely (through murder or other violence leading to death), whoever is responsible has separated Torah and Avodah from the direction and the time frame intended by G–d for that person.