Unattended despair

The difficulty is the confidence in Him, when you really need something or help from God, it is difficult to accept that there is no one to help. In addition, what about all those in distress who expect help? Doesn't He have any regard for them? I am indeed in a good situation, but there are those for whom it would be justified not to serve the Creator, perhaps?

A point I thought about in terms of dualism. If it is possible for the spirit to overcome the inclinations of the body, then it is possible for God to deny free choice and oversee your choices. (It seems to me similar to connecting to the active intellect of the Maimonides).

As I said, it is only a psychological difficulty. What does it matter what I say about God's help? The question is whether the person feels help or not.
I did not say that it is prevented from him and not within his ability. Of course, it is possible for God to deny the choice. He gave it and he can take it away, and the same goes for freezing the laws of nature. But it seems to me that He almost never does so (except in rare cases, perhaps, that I do not notice).

Why really? Simply because it can't be diagnosed? Or just because it's unlikely?

This is not a question of a priori probability. There is simply no involvement. The world operates according to fixed laws and I have not seen any deviation from them. Controlled experiments also do not reveal deviations from the laws. Hence the accepted assumption that if a particle in the world moves, it is because a physical force acted on it and without it it would not move. Therefore, it seems that in practice God does not intervene, although of course He can do so.

On the 1st of Elul, 2018

To Jacob, greetings,

If God had announced that He had left the land, there would have been reason to be concerned, but God clearly stated that He would not abandon His people, and His policy is not open to change, as it is written: I, the Lord, have not changed, and you, O sons of Jacob, have not perished. And the Maimonides has already explained in the Teaching of the Perplexed (Part 3, Chapter 17 onwards) the existence of a private providence over everyone who has knowledge, both from the Holy Scriptures and from the measure of justice that requires a proper reward for a person for his choice. And the Maimonides established providence as one of the principles of faith (in his introduction to Chapter 1).

The main reward is the spiritual purification that is reserved for a person even after the end of the body, but in this world the person who does good is granted reasonable conditions that allow him to prepare a spiritual provision for himself for the parlor (this is explained in Pet. 9 of the Laws of Repentance). In the commentary on the Mishnah at the beginning of Tractate Peah, the Maimonides explains that in matters in which a person has brought benefit to others in this world, he is also entitled to eat fruits in this world in addition to the “tree” of purification of his soul, which is reserved for him in the world to come.

Do with all your might and strive And well, and may your master be faithful, who will assist you and give you the conditions that will enable you to reach the goal of soul purification!

With best wishes, Sh”z Levinger

In the last paragraph, line 1:
Do your best and strive for good, …

You can always reject views and believe in providence.
At least you won't be discouraged. But something else is pulling you towards despair.

It's a little hard to deny views when the evidence supports them.

The evidence is that the world is unpredictable for the future.
And even more so, its present state is unknowable.
Therefore, it is not correct to say that choice is free, thereby implying that it is special from other things.
Everything is free.