Today's Shrtanya is in parak dala de vaguerre sachuvah. In this parak dala begins to explain the concept of chuvah as taught in the zayar. But for us to understand the concept of chuvah, we will first need to understand the negative impact that a transgression has on the nashama vaju. And for us to understand that, we will first need to appreciate the uniqueness and greatness of the nashama above all of creation, including angels.
The Jewish people are referred to in the pastuk as rey like Hashem, a part of Hashem. In what way are we a part of Hashem? When describing creation during the six days of creation, the Torah says that all of creation came to be through the divine word. Hashem said there should be light, and there was light, and so on.
With one exception, when the Torah describes Hashem giving admiration in Hashem, the Torah says vayipach b'apov. Hashem, as it were, blew the nashama. Not words, but breath. And as Azair says, the breath and energy that goes into blowing emanates from a much deeper place than the energy used for speech.
The nashama is not another creation of Hashem, it is a part of Hashem himself. It is then, through divine letters and speech, that the nashama descends into a physical body in this lowly world. The nashama itself, however, is greater than the divine letters. Which is why, unlike angels who are referred to with Hashem's name Elikim, the nashama as we learn, is a part of Hashem's name Havaya.
Since the name Elikim is a more peripheral level of godliness in relation to the inner level of the name of Avaya.