Musar su Deuteronomio 32:39

And we also learned (Sanhedrin 90a), “All of the Jewish people have a share in the world to come, as it is stated (Isaiah 60:21), ‘And your people also shall be all righteous, they shall inherit the land forever [...].’ And these are the ones who have no share in the world to come: One who says [that] there is no resurrection of the dead [derived] from the Torah, and that the Torah is not from the Heavens, and an apikoros. And our Rabbis, may their memory be blessed, warned us in this statement to believe that faith in the resurrection of the dead is [to be found] in the Torah, and that it is one of its principles. And one of the places that resurrection of the dead is made explicit in the Torah is as it is stated (Deuteronomy 32:39), “I deal death and give life; I wounded and I will heal.” And our Rabbis, may their memory be blessed, said (Pesachim 68a), “It might be, death is with one [person] and bringing to life with [another] - hence we learn, ‘I wounded and I will heal’: In the same way that the wounding and the healing are with one [person], so too is the death and the giving life with one [person].”

In this world the merit of the patriarchs is helpful to the sons; the reverse is true when one's parents have passed on into the world to Come, where the sons still on this earth are able to stand them in good stead by such merits as they accumulate. The reason that the father's merit can exert a favorable influence on the fate of the son is that the cause always influences the effect. In other words, the effect is mystically connected with its source even after it has parted company with it. There is an original common cause to both similar to the common raw material of the physical universe, the raw-material commonly known as hiyuli. This material is referred to in the Torah as תוהו. Nachmanides explains this at the beginning of his commentary on the Book of Genesis. The hiyuli in our world corresponds to a נקודה in the Celestial Regions which is called אין, nought. This is what Job (Job 28,12) referred to when he asked (rhetorically) והחכמה מאין נמצא? This verse is to be understood as a statement rather than as a question. In other words: The source of חכמה is אין. Bereshit Rabbah states that the universe was created for the sake of the אבות, i.e. for he sake of fathers. Now we can understand the sequence in the prayer under discussion. מה נאמר לפניך, "What can we say before You in view of the cessation of the merit of our patriarchs? Even assuming that the merits of our patriarchs had not expired, what did their accomplishments ever do for us except help us in this present world? Their influence was only centred in the Hiyuli. What are we going to do in the World to Come?