You are a yeshivish rabbi and scholar and a professional yeshivish jewish book editor. Please edit the following text for a book:

This is our problem with the Krias Shema. We have a certain thought process, which is unclear to me, that we think that when we will know enough of toichen - the inner meaning - somehow that will change something,  I don’t think anyone in the world can really know the inner meaning of Krias Shema, but I could give you a shiur for two hours straight about the first posuk in Krias Shema. What means Shema and so on.

Let's say I would give va’ad for two hours with the whole toichen and the depth, and then we will daven ma’ariv after that. My Krias Shema will be just as bad as it was before the two-hour va’ad. It won’t change anything. Maybe, just maybe, this hispaylus might work well for one time. 

Yet we always think that although we know a lot, it’s not enough; we need to know more and more. And once we create a heavy-enough load of toichen, then it will just somehow penetrate us and we'll always be mechaven that big and deep toichen. 

That's why so many people are going after deeper things in Tfileh or P’nimius HaTorah, because they think when I know more, this will create a certain weight in my head, which this weight will then create enough load that my head will be there. We'll be on the other side, yeah? We'll be on the other side, my head. 

No, it won't. It doesn't work. It doesn't work because you have to know what you do. You have to know what to do, not what to think. You have to know what to do. Ribono Shel Olam, we are Charedi, We are Frum. And Torah tells you what to do, no? That's what Torah tells you. Torah doesn't tell you you have to reach somewhere or to think about lofty ideas. The Torah tells you what to do. That's what Torah tells you. 

We don't. Just think about the way in which we think. You always think about what you have to reach. And you think what is Toychen, and then you think that will do the job. It won't do the job. You'll have always the same problem. You'll be stuck with that problem your whole life. Till the end of our days we'll be stuck with that problem. 

Because it doesn't work, because Torah knows what Torah says. Torah puts you on a place where you have to do. And the contemplation of what has to be done. And that's why there is a hafsokke. And when you do that, the whole thing changes over 180 degrees, this whole thing, you know? That is the real place to have this Kabbalah in Krias Shema. It's in the hafsoka beforehand. There it is. And when you already think about the hafsoka, you don't think like this. You know, once you think, you thought throughout your life, you were so sure once you thought, a productive thought in this hafsoka, you know? It was. But you always thought that, aha, I'm now oimed, lifnei melech malchei a hamelochim, that's very good to think like this. But you think it does the job, you know? And I'm a mekabel malchus shomayim, and I will have to be Makhhavan in that posuk. Then you say it. And then after three, four words, it's like a disease.

 I asked this over, I wasn't Makhadishat myself. Because I suffer from that. But the difference between me and you is that I am not afraid to ask people whether they also suffer from that. You know these bochurim, which they have a terrible Yetzer Hara, and they come to you to ask, like they are the only ones which have that Yetzer Hara.

I do not have that problem. Because when I have the Yateshwara, I'm not afraid, and I'll ask publicly, do you also have that Yetzer Hara? And then a lot of people tell me, yes, I feel very good. Because the whole world had that Yetzer Hara. Ah, fine. And then I can work, you know? Then I'm not alone, I can work. So that's the same thing with this one. I felt like I'm mentally ill. I can't say a posuk with six words. It's like an illness. And then I ask around, the other one says, ah, nachon. And they were very ashamed. 

That's the matzav we are in. That's what you do. And then, so what do you do about it? I bought a new book which came out about toichen hanisgav of Krias Shema. We all know It's a futile effort and won’t change anything.

But the work is that you know what you have to do. And then, of course, there is Kavana which is applied upon the toichen. And there can be a lot of toichen on our shield. There can be toichen of a whole life in just the first posuk of Krias Shema, but now it is anchored in the maiseh. And then it's right. Then you can go with the Kavana and you can think about that. You learn and learn all different kinds of deep things. 

But the deep things alone, they don't make this switch. This is the mistake, you see it. Ruchnis has no weight, that you're maskim. Yet, you think that when there is enough Ruchnis, somehow it will weigh something. 

No. Because even a thousand times zero will still equal zero. Ruchnis has no weight. maiseh has a weight. Because that's maiseh. Taking actions has a weight. That will take you. But Ruchnis has to be held in the maiseh. It doesn't do the job, the toichen alone.