You are a yeshivish rabbi and scholar and a professional yeshivish jewish book editor. Please edit the following text for a book, while keeping the general voice:

This unwavering belief was ingrained in us by the Mashgiach, who fervently championed the certainty of Torah outcomes. Such assurance provides the liberty to personally relate to its teachings, because you know ultimately you will meet the Torah. Without this inner strength and conviction—this temimus—you must not entertain the Yetzer Horeh’s logic, as that will lead you astray.

Nevertheless, It is crucial to occasionally think in a manner that resonates with the Yetzer Horeh, not to succumb to its influences, but to connect with everyday challenges that people contend with. Our va’ad does not shy away from discussing the sometimes dissonant realities that contrast with the pristine truths and ideals portrayed in the seforim; instead, we address even those “unspeakable” realities. I acknowledge things that are happening—which many would deny or avoid discussing. 

But this comes with its inherent risks, as it engages with parts of ourselves that might not always align with the Torah. Delving into these areas is necessary, in my view, to address the actual experiences of people. And this is precisely why they are drawn here. They seek an acknowledgment of where they are, not just where they ought to be. It’s about working with where we truly stand and fostering genuine personal growth. 

The parsha last week was when Kolev spoke and said “is that only what Ben Amram did to us?!”. You have to be a big roshe to think like this. You have to be a real roshe to call Moshe Rabeinu ”Ben Amram”. That's a real rishous. 

By you Koeire Rabbo Bishmoy is nothing because you have no rebbe. But when you would have a rebbe and then you have Moeshe Rabbeinu, and then you would think, am I able to say the name of Moeshe Rabbeinu in this way? You wouldn't dream of doing that. That's not Oile al-Hadaas, only when you are a rosheh. You have to be a rosheh to think like this. 

But Kolev was not a rosheh. Kolev was so strong and so firm in what he held that he was able to think like the Reshoim. And that's why they thought that he is on their side. He was able to think like the Reshoim, without becoming like them. 

Once in a while you also have to think like your rosheh in order that he should listen. That means your Yetzer Horeh. You have your rosheh inside. But you want  this rosheh to listen. And now you have to think the way he thinks otherwise it doesn't go. Otherwise you can't speak to him. But that's dangerous to think like this. It's better to think about Torah. But then the rosheh are not listening. Like by the Meraglim. Then the Reshoim will not listen. 

At first glance, it appears that Kolev was just very clever. Good trick to say something like that. No, and this a subtle point, the reason why they believed him was because they could not imagine there was any one in Klal Yisroel who could ever even think to be Mechane Shem to Moshe Rabeinu unless he was a real roshe. 

But Kolev was so strong that he could think like the Roshe without being affected. Your strength enables you to think like the Roshe because you know that this does not do anything to you. Because it's for sure the way you know it is and not the way the roshe thinks. 

I think this is a point that some don’t seem to get. There are perhaps people in this va’ad which they think that you listen here to very original ideas and it could be that it's really not the way that everyone thinks. If you think like this, then you missed the entire point of what we are doing here. Because I believe for sure the way the Rebbe said. When someone knows me, then you know, you know, I'm a very tmimus’dik guy. You laugh now. But it's the truth. 

When you tell me a story, a bad story about your neighbor, but you really mean it’s about yourself. So you're telling me a very bad story about your neighbor. First of all, I will not think, Bichlal, that it’s about you. I'm not this unbelievably clever and cunning man. 

To your amazement, I hate playing chess. Because it's the most boring mental exercise to think that you think that I think that you think that I think that you think that I think you think that I think you think that I think that you think to do this. But in reality, it's the other way around. 

That's boring for me. I take you at face value. What you're telling me, that's it. Not more and not less. But be careful. I have a good memory. And in the end, I know exactly what's going on with you. Be careful when you speak to me. And the way you behave and the way you smile and the way you move your hands and the way you think that, okay, I will know what's going on with you.  I can see what's going on. But no more. 

I made big mistakes with that. People came to me and said half a story, and I believed every word he said, that's it. Then others came to me, didn't you understand? I mean, he tells you this story that means that he did much worse things. No. What are you talking about? Why would I think like that? I don’t think like this. No, I'm not built like this. 

I'm very simple person, you know? I take Torah at face value. But I take my Yetzer Horeh also at face value. Yeah? And I'm not afraid of that one. I'm not afraid of that, because I'm so firm and sure that what the Torah says, and what Chazal said, that's for sure the truth. That's the way, yeah?

For me personally, the best books I have on learning Emunah from the world around us are books which are on a topic which should not be mentioned in the Charedi Tzibur. It's about evolution, you know? Only I erase that out, I erase that word, and then it's the best book on Emunah, which for them it's the best book on evolution. The best book, the best illustrations on Emunah. 

Now there is a problem with the age of the world. Do I know what the tirutz is? No, and it doesn’t bother me at all. For sure it is like the Torah. Yet I don’t think like you, you know? You think, okay, this C14, the way the date thing, that's a bluff.  I don't think like this. But even then if the Torah says 5,700 years, it is 5,700 years. What do you do with C14? Well, that's not interesting for me whatsoever why? Because my grandma wasn't even living then. So why do you think it would interesting for me? But it bothers you, and I don’t get it. Why do you care? I don't know the tirutz, who cares.