Musar for Bava Batra 231:1

ולא תהא תורה שלמה שלנו כשיחה בטלה שלכם מה לבת בנו שכן יפה כחה במקום האחין תאמר בבתו שהורע כחה במקום אחין ונצחום ואותו היום עשאוהו יום טוב

shall not our perfect Torah be as [convincing] as your idle talk!<span class="x" onmousemove="('comment',' It was not intended, nor is there any need to dismiss you with what you call 'a feeble reply'. The purpose of the argument was that Anah was not the name of a male but that of a female (cf. Gen, XXXVI, 14), who was a daughter of Zibeon and a grand-daughter of Seir (cf. ibid, vv. 24 and 20). Since she was reckoned among the inhabitants of the land, i.e., one of those who inherited from Seir, sons' daughters must, consequently, have equal rights of succession in the estate of their grandfather. with his sons. Hence, 'your deduction is fallacious for the reason etc' (v. Tosaf. s.v. [H] and Bah's glosses). ');">1 [Your deduction is fallacious for] the reason2

Shenei Luchot HaBerit

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.

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