You are yeshivish rabbi and scholar. Please edit and rewrite the following text for a yeshivish book while maintaining the tone and changing the paragraphs as needed:

Now, there is a very basic thing going on in Yiras Shomayim. Moshe Rabienu says מה השם שואל ממך כי אם ליראה, and Chazal say, אל תיקרי מה אלא מאה - You have to make 100 brochos every day. So, in other words, Chazal say that this tremendous demand of a person to reach Yiras Shomayim is reached by breaking it down into the smallest parts possible, and that will build you. That means we are creating bricks. A brick is small, a brick. And we'll build a wall with that, but we have bricks. So the brick of our Yiras Shomayim is a brocheh. When you do a hundred brochos a day in a real way - we will see what to do - they will build up this big building which is called Yiras Shomayim. 

That's the meaning of Chazal אל תקרי מה אלא מאה - Break down this tremendous demand and make from it small, edible steps. So that's what we did when I did it in the Shmoneh Esreh. We spoke about that. I found that the brick in the Shmoneh Esreh, the place where the Kavoneh can shine through - is one, maximum two words. So focusing on only two words at a time is the brick that will create the wall which is my Shmoneh Esreh. Those two words are the stones with which I build my Shmoneh Esreh. 

Now, this slows you down enormously. And it's a big revelation that my pace of life was too quick. My pace of speaking was too quick. Everything was too quick. And because the pace of living is very swift, therefore you can't have these bricks going on because you want to go quicker and contemplate more than two words at a time. And especially when you have a tayveh, there's a big, big temptation of a person to make that in a quick way. He wants to reach and he wants to do things in one shot, you know, without holding and contemplating. 

But I had to find bricks. And now in the tayveh, in this Tayves A'chilleh, is the same thing. When you want to work with Tayves A'chilleh, you have to find what is a small brick, a small step, which will be the right action, where this mehalech of Yiras Shomayim in this realm of Tayves A'chilleh will show up. You have to find that. 

That is the work. That's the challenge. That is the challenge we are facing, that we want to find the mehalech to deal with this tayveh. Now you see that when we are dealing, this is difficult. I want to show you what the difficulty is. The difficulty in the tayveh is that you have to experience something. When you don't experience anything, your nefesh will not understand you. 

Perhaps you are not so much agreeing with that, but it is like this. When you are not experiencing something, when you don't have the language of this התרגשות הגוף , the way the Rabbi Yisroel says that too, and you don't have this language, your tayveh will not understand the language, the tayveh only understands a ריגוש'דיק language. 

And now this is the חומר נפץ - because when you go into your hergeshim by Tayves Achille then no mehalech can show up, only hashchoseh. And while eating you can't even think about how to have a mehalech from that. No, you won't have any mehalech from that. You will simply land straight in geheinom. 

This is a big difference between other koyches and Tayveh. Whereas the other koyches, even though they are also retzones, there is enough space left to experience Yiras Shomayim. For example, Savlonis. When working on Savlonis, the first step, in my opinion, is that when you are standing next to a red light, you have to fully experience that you really want to knock off that red light, because that's what Ka'as - anger means. 

But because de facto you won't knock it off, that they do only in Meah Sheorim. That's right? You don't knock off red lights. You don't do that, even though you want to do it. So it's not a big danger if you think about that. I want it now that this red light should go away, disappear. When you live in the Eretz Yisroel in Yerushalayim, and you are once going into a road which is a little bit bigger, they have this cruel way of letting you go only halfway through, to the middle of the road, and then you have to wait again. And you just really blow up, you know? No, you shouldn't. But I may tell you, you have to feel that you really want to blow up, because it's not dangerous, and you won't do anything. 

But if I was to tell you to really feel this Tayves A'chilleh, immerse yourself in how that feels. Then I would be really giving you the wrong eitza. Because no, that's not the point. But on the other hand we have to feel something. There has to be some experience here. So that's a very tricky point. We are not used to our involvement in eating. [It is true regarding all the tayves. That's not our Inyan now. You could work on all the tayves like this. But I only chose tayves achille, because that's the closest to us.] We are so not used to the idea that my mayseh a'chilleh should be meaningful in a religious sense. 

Our religion in the mayseh a'chilleh is constrained to beforehand - birchos hanehenin, and afterwards - birchas hamazon or brocheh achroneh, and that's the only religious part in our food. You say a brocheh rishoneh. And that's okay. When you say hamotzi you are mesuder, but when you don't say hamotzi it depends on your level of being a Talmid-chochem. When you really have nerves, you make a mezones, and then you make ha’eitz, and then you make ha'odomeh and then you make a Shehakol, and then you make HaGefen, and then you make HaTov Ve'Hametiv. 

Somehow in the end you finish that thing. And you finish all your broches, and then the secher is patuach, you know? The dam went down, and the water can flow freely, and you can just eat what you want. And in the end, you will bench. But in the middle, nothing happens. Actually, a lot happens but it’s very, very bad, you know? There's no avoideh going on in the middle. It's beginning, and in the end, but in the middle, no avoideh.

This I can't stomach, this is the point I don't want. I want to be able to eat with Yiras Shomayim, not to eat only with Tayves A’chilleh which guides me. So again, Yiras Shomayim, the core point of Yiras Shomayim is that the rotzen of someone else is koveh for me. That's right. That has to be, that's normal, what Yiras Shomayim means. Every Yireh is like this. 

A fear of bosor ve'dom is the same thing. Yiras Shomayim is the same thing. The rotzen of someone else is koveh. So now we said that we have to think what is the rotzen of the Borei Olam in the fact that I have to eat.