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

Tayveh is exactly the opposite. Tayveh is an emphasis on your own rotzen. That's what Tayveh means. That's why the Rishoyim are using the word Tayveh once in a while as a synonym of רצון. Once in a while by the Rishoyim, Tayveh means rotzen. Because Tayveh is the emphasis on your own rotzen. You are there. And what does Tayveh do? It makes you grow. It does not build you, It makes you grow in an unordered, wild way. Tayveh is always wanting more. משביעו רעב You want more and more and more. Because Tayveh is this force that always wants more, the rotzen always wants to go further. 

Tayveh is entering a person 40 days after יצירת הולד. That means when he is still in the womb of his mother, he already has Tayveh for food. So Tayves A’chilleh can't be that we crave the sweetness or whatever it is. We always think Tayves A’chilleh means it's sweet. It's a ta’anug. It's a gishmak. 

No. Tayves A’chilleh means this feeling of more and more. That's what Tayves A’chilleh means. This more. More. More. More of food or whatever it is. Having more. It makes you grow. It makes you grow in a bodily sense. That's why Tayves A’chilleh enters a baby in the womb. The only force a baby in a womb has is that it is growing. It doesn't do anything else. It only grows. Tayves A’chilleh makes him grow. Grow. Grow. Grow. More. Makes him grow. 

But the building is Yireh. Yireh doesn't enter any child when he is in the womb. Yireh, that's consciousness. That's a conscious decision. So Yireh is a building thing and Tayveh is a thing of more. More. 

That's why, for example, that's also one of the tziurim that the Mashgiach enjoyed immensely. You know it, but you wouldn't think about it yourself. I will come to your house as a Rabbi. I know I have a nice tie. I will put on a nice long suit, black hat. Put my hat on slowly. And then sit next to the table. And then you give me food, a soup. And then I'll take the very good soup and make, mmm, kol hakavod. Then I put my face to the plate and just inhale the soup. I think it will be the last time you will invite me. You wouldn't like that. I think no one would like it. 

No, it says in the books, this is printed black on white. It says in the books that you have to lift up the food to your mouth and you don't bend down to the food. You heard that once, so I read this and now in a rabbinical position next to you, I take my spoon, I take the soup, I lift the soup up, up to my mouth. I do it like this. 

And then the last millimeter I open my mouth wide. And this is the same thing as that one. It's the same thing. It's exactly the same thing. It makes no difference. It's exactly the same thing I could do for the same price like this and put my head into the plate. This is the same thing. Because that's תאות אכילה. That's what תאות אכילה is. You do this, but you say, no, it’s only so it shouldn't spill on my shirt. 

You are afraid of your Yezter. You are afraid of your כוחות הנפש. You are explaining them away with the easy backhand, saying it shouldn't spill. And then you want to do the other thing you say, that's a מיעוט בטל ברוב - it’s just a small action, don’t make such a big deal of it. 

And you don't understand. It might seem like a small action, but it holds behind immense power. It drags the whole act of eating behind it - the small action is the rov and the eating becomes the mi’ut. 

Now if you would. You will be insane. Like after eating, I will have to order an ambulance to bring you to hospital, something like this. Because you will head on your taiveh and you can't do that. And you'll burst, you know, you can't do that. It's not shayech. These are very terrible and powerful forces going on in a person. 

It's called, for example, Tayves A’chilleh. And now you see, you have to be open to think like the Yates are. And you are not. You are not. Because you are afraid. And then why do you laugh when I make that? Because you do it, you know it. And inside you know that that is where it's at the. Ah, that's it. 

But only your, this is here, like someone makes like this. You know, in the end it goes off, you know. No, the escape is still there. It doesn't go. The Tayves A’chilleh is still there, exactly as before. 

Or when I tell you the other illustration of תענית הראב”ד, which is the same thing, you know. You want to go till the end. That's another point in Tayves A’chilleh. תענית הראב”ד means that you don’t finish the food, you leave a little bit. So why is that such a big thing? 

For sure it because that’s the nature of Tayveh. Now give you the tziur. And now you also, you laugh because you went through that tziur, only you are not admitting that that's the way it goes. 

First of all we have to explain to you that not all the apples are the same size. You're asking, even the apple is the same sort of apple, but it's not the same size. They are big ones, small ones. Okay. So I have a medium one. I take an  apple, I eat, I eat. And there's one bite left. And the telephone rings. I take off the phone and say, Shalom, how are you? And I speak with that person for 10, 15 minutes. After 15 minutes I put down the phone. I put it back. And I was in the middle of something. I was in the middle of something. I don't know. What was that? I was in the middle of something.

Ah, the tapuach. The Tayves A’chilleh במקומו עומד, you know. It doesn't let you go. For 15 minutes the Tayves A’chilleh waits next to you. And when you didn't finish, that waits. That's the Ta’anis HaRavad, that’s the why it works. Because you want to finish that. You have to finish it. And it stays with you. And then you don't go till the end. 

That's a terribly hard thing. That's a work on the Tayves A’chilleh head on. That's the Ta’anis HaRavad.  You know that that's the way it goes when you are eating an apple and you have still one bite left. You know that exactly. But it happens to everyone, not only by me. Always I have the inner feeling perhaps I'm the only meshugeh over here under the sun. And then I say that. I'm not afraid to say it. And then suddenly, everyone is laughing.

They're laughing at themselves. But why don't you think about that beforehand? Because you were afraid of thinking. You were afraid. It's not convenient to think like this. Why should I think like that? It's better to think what I have to do, what I have to think than to think what's really going on. That's what's going on. In Tayves A’chilleh it's a mamesh. It's a jungle. What's going on within you? A jungle. Yeah? Mamesh.