You are a yeshivish rabbi and scholar, and a professional book editor. Please edit the following text for a yeshivish book in a natural tone while maintaining the original author's voice:

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.

In truth, I think tayves a’chilleh is so powerful because the idea that the mayseh a'chilleh - the act of eating - should be meaningful in a religious sense is foreign to us. [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.] 

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-Chacham. When you really have nerves, you make sure to do all the brochos; you make mezones, and ha’eitz, and then you make ha'odomeh and then Shehakol, and then you make HaGefen and HaTov Ve'Hametiv. 

Somehow in the end you finish that thing. Once you finish all your broches, it is like a dam collapsing and water bursting forth; your tayveh leaving no room for anything else, and you just eat what you want. Of course in the end you will bench. But nothing happens in the middle. 

Actually, a lot happens but it’s very, very bad, you know? There's no avoideh going on in the middle. Perhaps in the beginning and end - but in the middle there is 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 what Yiras Shomayim means. Every Yireh is like this. Yireh of bosor ve'dom is the same thing. Yiras Shomayim is the same thing. The rotzen of someone else is koveh.

So now we have to think what is the rotzen of the Borei Olam in the fact that I have to eat. So we thought something. It's very good that when you thought something yourself, not to read in the books. The seforim speak very loftily about that, you know, מעלה ניצוצות , and גלגולי נשמות, and more. You can read that. It might even be very inspiring. But it doesn't speak to where the food speaks, because I don't think that you are eating an ice cream and say, this sweetness is a Gilgul of Yerovam Ben Nevat. No, no, no, no. This sweetness is just sugar and fat, and that's it. It’s very simple. That is a very simple reaction of your body. And it's very simple and straightforward. 

So a mehalech of what the Borei Olam wants has to be as simple as your food. Otherwise, it for sure won't work. The יסוד ושורש העבודה, was really a big man. And he was living in that world of Gilgul Neshomes, and of the Nitzoetzis, and of Kedusheh, and of everything he speaks. So that was his way to approach food. But when I would take it in this way, it wouldn't do anything, you know, because it's not in the same strength as my Tayves A’chilleh, which is definitely there. 

So I have to find the mehalech. That could be whatever you want. That could be you are experiencing Tuv Hashem. That's very close to that. You experience the tuv of the Borei Olam in that taste, or you're experiencing that possibility or appreciating the opportunity to depend on him - that you're depending on the Borei Olam. You can do whatever you want, but don’t go too high up, because then it won't do anything.