Musar su Isaia 63:17

I have already called to your attention that the evil inclination is constantly at war with the intellect, and therefore in every one of the affairs of man, if there should arise a war between the two of them, and you see a man going about his affairs in a righteous way, know that the intellect has conquered the evil inclination and subdued it. Therefore, it devolves upon us in every occupation to help the intellect in its war, for the intellect and the evil inclination are two mighty forces at war with each other. But because of the cruelty and the hardness of the evil inclination and because of the pleasantness of the intellect and the refinement of its nature, the evil inclination is mightier than the intellect. At times, they are equal in strength, and if a man helps one of them, he renders the opponent weak and easily driven out. Therefore, we must help the intellect, since both are equal in strength, and on this subject it is said (Deuteronomy 30:15), “See, I have set before thee life and good”— That is the intellect—“… and death and evil”—That is the evil inclination. Thus Scripture has informed us that the strength of one is like the strength of the other. Therefore, it commands us to help the intellect, as it is said (ibid., 30-19), “Therefore choose life.” That is why our Sages, of blessed memory, said (Berakhot 33b), “Everything is in the hands of Heaven except the fear of Heaven.” Because in the war between the intellect and the evil inclination their strength is equal. The Creator, blessed be He, has given man the power to be drawn after whichever side of the two he desires. But if a man finds favor in the eyes of the Creator, and he nevertheless wishes to be drawn after the evil inclination and help it, then restraints, obstacles, and troublesome things will occur, and the Creator will not let him help the evil inclination. The Creator will act thus to a man because of the pious deeds of his fathers, or because he sees in his heart that he is faithful, or because he discerns that in the end, this man will become a completely pious person, and will be among those who merit seeing the face of the Creator, and will be among those who are near to Him. Since the Creator recognizes what the future of this man will be, he desires that he should be pure and holy at the time that he repents of this evil conduct, and, therefore, we say in our prayer, “Cause us to return, O our Father to Thy Torah,” for in this way we pray that no adversary may chance to restrain us. As for those who do not find favor in the eyes of God by their intention to do good, the Creator allows them to go on in the stubbornness or hardness of their heart. On this subject, it is said (1 Kings 18:37), “For Thou didst turn their heart backward.” Therefore, when one of these should desire to repent of his wickedness and the Creator recognizes that he will not repent with a complete heart, things happen to him which restrain him and trouble him, as it is said (Isaiah 1:12), “When ye come to appear before Me, who hath required this at your hand to trample my courts?” This is the meaning of, “Thou didst turn their heart backward”: when the wicked desire to do away with transgression, nothing occurs to restrain them so that the wickedness which is in their heart should go forth into a deed, as it is said (Ezekiel 14:5), “… that I may take the house of Israel in their own heart.” Therefore, the prophet, of blessed memory, said (Isaiah 63:17), “O Lord, why dost Thou make us to err from Thy ways?” What he means is: “Do not cause us to err in our hearts, lest the happenings occur which will restrain us from serving thee.”