You are yeshivish rabbi and scholar. Please pick the best version from the multiple versions I will input for a yeshivish book while maintaining the tone:

The essence of Yiras Shamayim is well described by Chazal’s interpretation of Moshe Rabbeinu’s words in the verse “מה ה’ אלקיך שואל ממך כי אם ליראה” — Chazal expound, “אל תקרי מה אלא מאה”, suggesting the necessity to recite one hundred brachos daily. This breakdown into discrete, manageable actions — the creation of ‘bricks’ — contributes to the edifice of Yiras Shamayim. Applying this concept to the Shemoneh Esreh, I discerned that, for me, the essential ‘bricks’ were the two words “ברוך אתה,” which lay the foundation for my Shemoneh Esreh.

Slowing down one’s pace of life is crucial to accommodate these ‘bricks.’ In the past, I found that my rhythm in speaking and living was excessively hurried, allowing no room for the deliberate construction of these spiritual ‘bricks.’ This acceleration is particularly detrimental in the face of Ta’avah, where the urge for swift fulfillment is strong.

When addressing Ta’avas Achilah, we must likewise identify the ‘brick’ or small step that will enable us to apply the paradigm of Yiras Shamayim in the midst of this Ta’avah — this is our challenge.

Another complexity arises when addressing Ta’avah: it mandates an experiential component. If the soul fails to understand the message due to a lack of experiential learning, which resonates with the “התרגשות הגוף” discussed by Rabbi Yisroel, the Ta’avah will remain unattuned to the language of restraint. Delving into the feelings elicited by Ta’avas Achilah without proper methodology can lead to mere self-destruction, direct to Gehinnom.

There is a notable difference here in comparison with other drives, such as Savlanut (patience). When cultivating Savlanut, there is a tangible experience — the frustration at the red light, for example. Even though you may internally wish to obliterate the traffic signal, you do not act on it. Such impulses are not inherently hazardous since they do not culminate in action.

However, to suggest a full embrace of the sensations attributed to Ta’avas Achilah would be misguided and dangerous. We must tread carefully, recognizing the need to feel, yet ensuring our feelings guide us towards Yiras Shamayim and away from indulgence.

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Now, let us consider the essential nature of Yiras Shomayim. Reflecting on the words of Moshe Rabbeinu in the verse “מה השם שואל ממך כי אם ליראה,” our sages point out, through a play on words '“אל תיקרי מה אלא מאה,” the virtue of reciting a hundred blessings each day. They teach us the tremendous task of achieving Yiras Shomayim is rendered achievable when broken down into incremental elements—small, individual bricks that can erect a vast edifice. In practical terms, a single brachah becomes the foundational block of Yiras Shomayim. When one truly recites a hundred brachos daily, they accumulate to construct an expansive structure of reverence.


This was evident in my own immersion into Shmoneh Esreh—I discovered that my cornerstone was a mere two words, “ברוך אתה.” These words are the building blocks of my Shmoneh Esreh, the kernel from which it grows.


This approach inherently slows one’s pace—both of life and of speech. We live in an era of haste, and within this, the subtlety of divine service is often lost, especially facing the urgency of desire, which beckons us to satisfy it swiftly. Yet, through this method, we identify the incremental steps by which to navigate Tayves A’chilleh, to unearth the manifestations of Yiras Shomayim within this challenge.


Confronting Tayveh is undoubtedly daunting. One must grapple with the need for palpable experience; for the soul cannot comprehend that which it does not sense. While this may be contentious, the principle stands: without engaging with התרגשות הגוף—the physical sensation, as underscored by Rabbi Yisroel, the language of desire cannot be spoken. Tayveh resonates with emotion, with fervor.


Yet herein lies the critical distinction. If one were to immerse in the visceral emotions associated with Tayves Achilleh, one would find no productive path—only spiritual demise, a direct descent to Gehenem.


This contrasts markedly with other yearnings. Take, for instance, the attribute of Savlonis—patience. The initial step toward cultivating patience might involve acknowledging the intense urge to obliterate a red stoplight, yet refuting the impulse to act upon it. In Eretz Yisroel, the experience is all too common: you’re halfway across the road when the light thwarts you, igniting a fiery indignation within. Here, the danger in feeling this emotion is minimal because it will not be actualized.


However, with Tayves A’chilleh, indulgence in the feeling is more treacherous advice. We are called to experience something, but through a measured, deliberate lens.


The task ahead is formidable: we must navigate the intricacies of desire, grasp its nuances, and determine the judicious steps by which we may engage this Tayveh. It is within these challenges that we seek to unveil the harmonious melding of worldly sensation and Yiras Shomayim—a consummate journey towards spiritual fortitude.




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Yiras Shomayim is what we’re all striving for, and our Sages give us a helpful hint on how to get there. They look at the verse “מה השם שואל ממך כי אם ליראה” and say, don’t read it as “what” (מה) but as “a hundred” (מאה). So they’re saying: tackle the challenge by breaking it down into smaller steps—like making sure you say a hundred blessings every day. Each brachah is like a brick that helps build a strong wall of Yiras Shomayim.


Personally, when I dove deep into Shmoneh Esreh, I found my focus in just two simple words: “ברוך אתה.” These words are my foundation, the stones I build my prayer on.


This whole mindset changes how fast you go through life. Everything slows down, and you start to notice each small step makes a big difference. Especially when facing down a craving that’s pushing you to move fast and grab what you want. You’ve got to find those small, meaningful steps within the desire for food—the tiny actions that let you handle it with Yiras Shomayim.


Now, dealing with Tayveh is tricky. You’ve got to feel something, because if you don’t, you’re not speaking to your soul in a language it understands. I know some might not fully get this, but it’s true. Your desires need to connect with real emotion.


But there’s a catch. With other traits or feelings, it’s easier to replace a bad move with good feelings of Yiras Shomayim. Like with patience at a stoplight: you feel the anger bubbling up but you control it, you feel it but don’t act on it. In Israel, it’s a real test when they stop you in the middle of the crosswalk and you just want to explode—but you don’t, and that’s okay.


That’s not how it works with Tayves A’chilleh. You can’t just let yourself feel the craving fully and think you’ll walk away without harm. That’s playing with fire, and you’re bound to get burned.


We’ve got to be smart about this. We’re aiming to find the subtle way to walk the line with Tayves Achilleh, to understand it and yet stay in control in a way that deepens our Yiras Shomayim. That’s the true challenge here—finding the right approach to dealing with our cravings without losing our footing.


We have our work cut out for us, that’s for sure. It’s about identifying the steps, the experiences that make Yiras Shomayim a real, tangible part of our struggle with desire. But if we can nail this—if we can truly experience and understand Tayves A’chilleh without letting it overpower us—we’ll have achieved something huge.


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Take the wise words of the Sages on achieving Yiras Shomayim, where they play on the words " מה השם שואל ממך כי אם ליראה" to suggest daily recitation of a hundred blessings. They are basically advising us to tackle big spiritual challenges by breaking them down into daily, actionable steps. For example, making a hundred brachos each day. It’s like crafting a wall brick by brick—the brachos are our bricks, building up a formidable structure of Yiras Shomayim.


In my own prayer, particularly in Shmoneh Esreh, I discovered that focusing on two words, “ברוך אתה,” helps me build a strong foundation. This approach slows you down, making you consider each word, each action more profoundly. Quick fixes don’t work here, especially when dealing with Tayves A’chilleh.


Now, confronting Tayveh is a nuanced endeavor. You’ve got to feel it to understand it—there’s no other way around it. But how do you feel something and not get carried away? That’s the million-dollar question.


There’s a distinction, for instance, between feeling angry at a prolonged red light and feeling the pull towards a forbidden snack. It’s okay to recognize the frustration at the stoplight, yet keep it under control, because that emotion isn’t likely to lead you astray. But when it comes to Tayves A’chilleh, just ‘feeling’ the craving without restraint isn’t the answer; that could lead to trouble.


We aim to find a middle ground—a way to experience these cravings in a controlled manner that allows Yiras Shomayim to be part of the process. That’s what this study is all about—discovering a balanced approach to deal with our desires. It’s complex, sure, but with a measured, mindful approach, we can face the challenge head-on.



What we’re working on is critical: it’s identifying those small, manageable steps where we experience just enough of Tayves A’chilleh to address it with our full selves, integrating Yiras Shomayim into that experience. This isn’t an easy task—far from it—but it’s a journey well worth taking. If we can find a way to navigate these waters without going adrift, we’ll have harnessed a deeper understanding and a true victory over our desires.

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In delving deeper into the essence of Yiras Shomayim, we reflect on the Chazal’s interpretation of Moshe Rabbeinu’s words in the pasuk, “מה ה’ אלקיך שואל מעמך כי אם ליראה” – “What does Hashem, your G-d, ask of you but to fear Him?” The Chazal guide us, “אל תקרי מה אלא מאה”, do not read it as ‘what’ (מה), but read it as ‘one hundred’ (מאה). They illuminate for us that the formidable endeavor of attaining Yiras Shomayim is made attainable by breaking it down into the smallest of components, and, through this, we construct and fortify ourselves spiritually.

These minute components, these “bricks,” are the berachos we articulate. By consciously reciting one hundred berachos daily with true kavanah—intent and presence of mind—we begin to assemble a formidable edifice of Yiras Shomayim. Each brocha, a seemingly diminutive act, constitutes a vital building block in the grand structure of reverence we are striving to establish in our avodas Hashem. Through these daily affirmations of Hashem’s presence and blessings, we steadily construct and reinforce our Yiras Shomayim, brick by brick, brocha by brocha.

This concept echoes the teaching of our sages, “Al Tikri Mah Ela Me’ah”—do not read it as “what,” but as “one hundred.” This principle instructs us to dismantle the formidable tasks before us and to reformulate them into smaller, manageable increments. This approach is what I applied during my contemplation within the Shmoneh Esreh. As I studied the prayer, I discovered that the foundational elements for my Shmoneh Esreh were two simple words: “Baruch Atah.” Those words served as the bricks with which I constructed my Shmoneh Esreh, establishing the framework of my prayer.

This method significantly slows down the pace at which one operates. It unveiled to me a profound truth: my life’s rhythm had been excessively hurried—my speech too rapid, my actions too swift. Our accustomed haste is incompatible with the conscientious placement of these bricks; it is incongruent with a contemplative life, especially when a Taivah urges us to act with undue haste. We are tempted to achieve our aims swiftly, to bypass the process without due patience.

However, I realized the necessity to identify these “bricks” within myself. In the battle with Tayves A’chilleh, it is critical to pinpoint the incremental step, the modest measure which, when taken with deliberation, will manifest the path of Yiras Shomayim amidst the temptations of Tayves A’chilleh. It is incumbent upon us to find that modest step and to take it, so we may walk the path of reverence for the Divine within a world saturated with desire.