The Torah here teaches the duties of shomrim (custodians, bailees, people with whom a pikadon- a bailment of any property- is entrusted.) They are the Shomer Chinam (Gratuitous Bailee,) the Shomer Sachar (Bailee for Hire,) the Shoeil (Borrower,) and the Socher (Renter.)
If the soul is damaged, this is because its steward was negligent. He was poshei’ah, — “al kol dvar pesha.” How does such a thing happen? “Al shor al chamor al seh ve’al salmo,” for the cattle, for the sheep, for the garment; all these things lead to “al kol aveida,” to losing the holiness of the G-dly soul, because “asher yomar ki hu zeh”, he mistakenly thought that the ‘ki’ was ‘zeh.' he thought the means were the ultimate purpose, he thought that the appearance was the reality. He explains that ‘zeh’ can only refer to the Ribono Shel Olam, (Mi Hu Zeh, Zeh Eili Ve'anveihu) because nothing else has any real being.
‘Shor,’ the ox, refers to the destructive instinct, the evil impulse that exults in destruction, that drives a man to destroy himself and others;
'Chamor,' the donkey, refers to ‘chamra afilu bitekufas Tamuz kerira lei,’ a donkey is cold even in the time of intense heat, which means that even in a time of clear hashgacha pratis, self evident divine providence, he remains cold and unmoved;
‘Salma,' the garment, is the trait of rebelliousness, as it says “ubeged bogdim bagadu (which shows that the word 'beged' is a homonym for both 'garment' and 'rebellion'); This is the resistance to the concept that we are servants of Hashem and should accept the direction of Gedolei Torah.
‘Seh,’ the sheep, is “seh pezura Yisrael,” sheepishness. This is when the Jews adopt the character of the nations in which they are mixed, and forget their unique mesora.
What is the best strategy for a person who sees that he is being poshei’a in the pikadon, that he is failing in his stewardship of his soul? He should go to the gadol hador, to Elohim, to beis din, and learn to do teshuva. His teshuva is “yeshaleim shnayim lerei’eihu." A chozeir betshuva has to do twice as much as others do, as it says in the Iggeres Hateshuva “ragil likros daf echad yikra shnei dafim;" if he used to study one page, now he must study two. If he does this, then these nefesh habehamis qualities will turn to avodas Hashem: when he does so, all these powers that drove him away from Hashem will change to methods of greater service to Hashem. Rav tevu’os bekoach shor; Yisachar chamor garem; Rei’ach salmosa’yich ke'rei’ach levanon (Shir Hashirim 4:11), and instead of seh pezurah, mashceini achareicha, and he will serve Hashem with both yetzarim.