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

Now we understand what is the purpose of the hafsokeh of Krias Shema, and that will enable us that we really will have the possibility to be mistakel ono ve ono - to look around and think, what are we obligated to do? What is the mehalech I have to take in my case, in my situation? What is that mehalech that has a place to be hal on? It's not standing on its own, like isolated, you know, like without any, without any stam, I have to think what do I have to do? Now I have a place to do that. It's this hafsokeh. 

Question from the crowd: Is that only applicable by Yiras Shomayim? 

You could do that everywhere, but Yiras Shomayim needs that because otherwise you can't do it. That's the thing which you have to do everywhere you do a thing out of your thought. But Yiras Shomayim needs that, otherwise you won’t be able to deliberate and think creatively. 

Question from the crowd: So is it that halocheh comes first and then you learn the toichen or musar? 

More important is your approach to halocheh. It is a mehalech you have. The halocheh says I have to be mechaven, but It doesn't say how to do tha. What do I do when I am mechaven? What is my maiseh? 

For example, if I don’t sit in a certain way, I can't be mechaven. Even though it doesn’t seem like a significant thing, I have to sit in a certain way for kavoneh. So I think about that during the hafsokeh. It’s not like I sit all slouched on the chair and then I suddenly remember to sit up properly, hopefully not. But it is something, you know. 

Or I think about putting my hand in front of my eyes when saying Krias Shema. The point of that is not that there is some ghost in front of you which you should not look at him. It's a question of concentration. Because you can better concentrate when things are closed. And that's why the Mashgiach, when he said Krias Shema, put his hands in a different position - because he came to the conclusion that he concentrates better doing so. For us it’s better a different way, that's your strategy, the way you do it. But it's a question of concentration. That's a question of the position. 

Then it's a question of what, how do I picture the words? What do I do? How do I do that? And I have certain ways to do that, that then I do what I thought I have to do. The lemaise, that's a very charedi thing. So that's what we have to do. It's a personal approach in everything. 

It could be in Bein Odom Le’Chaveiro too, where you go home and you have to be nice, you know. This doesn't do the job when you just think I have to be nice. The question is what to do? What do you do when you are nice? What do you do when you come home? For example, when I come home and I'm close to home, I pick up a phone and I say, I'm coming home now. So people think what are you crazy, you are coming home in a minute anyway. But lemaise, there's a difference when you are saying to your wife I'm coming home soon and then a minute later you come, then when you suddenly open the door and say, Shalom, I'm home. It's a world's difference. 

So what do you do? That means it's only that came only out of the thought, what do I do? People don't think like this, they think I have to be nice, that I have to be nice. So what's the best way to help them? Does it help you anything? It's a question of what you do. What do you do with that? What's your strategy when you want to have good middos? What's your strategy? 

You have to think about that. You have to take your time, you have to create a window or a frame where you can think about that before the lemaise begins, just before the maiseh. You make a hafsokeh and think about what you have to do now, and then you do it, the whole thing is different. And you do exactly what you are obligated. And you can do it to the uppermost extent you are able to do it. That is the point which I wanted to say today. 

So it sounds like the same thing as last time, I know. But it's not, it's one step further. Because this hafsokeh, this window of contemplation before the maiseh, it's worth is unbelievable. It’s worth all the world. That you have to make a hafsokke and think what do you do with that hafsokke. 

Think in Krias Shema what you do. And you see that it’s a busheh ve cherpo what you do with this gold mine, which this minhag gives in front of us, a gold mine, and we just do the wrong thing. So that's what I think is for today. 

But it's a good time in the Shema Broches to work on Taive. You eat the whole time, you know, and you don't know how to stop that one. So I really try, I will try to work on that. Next week, so next week we'll go one further. 

But it only has a sechel for when you do this work first. You can't jump to the second stage. We have to do that work first. We have to experience it, that to think on over on is a sensible thing in that relating to your Chiyuv. And then this Chiyuv, which you relate to in a thoughtful way, will be able to withstand Tayveh. And this whole new Mehalech, opens a whole new world in front of us. I feel like a jungle explorer just before he enters the thicket of trees.