Sun and shield is Havaye Elokim and in Chassidus it is explained that Elokim is a shield for the name Havaye.
The Divine name Havaye: The Divine name that is associated with ‘illumination’ and ‘revelation’.
The Possuk later says: regarding the creation: (Bereishis 2:4) אֵּלֶּה תוֹלְדוֹת הַשָּׁמַיִּם וְהָאָרֶּץ בְהִּבָרְ אָם בְיוֹם עֲשוֹת ה׳ אֱלֹקִּים אֶּרֶּץ וְשָמָיִּם “These are the generations of the heavens and the earth when they were created, on the day that Havaye Elokim made earth and heaven”
From all this: That the name of Havaye is also associated with the creation of the worlds.
The origin of the Neshomoh: Before it began its descent into this world.
Spiritually higher than ‘אַתָה בְרָאתָהּ’; this means that (The Neshomoh) is not only higher than the world itself, and not only higher than the Divine creative force of the Divine name ‘Elokim’, but furthermore is even higher than the Divine name ’Havaye’, because ‘Havaye’ ultimately also has something to do with the creation.
On a Deeper Level
To explain this point on a deeper level: it is known that the Divine name ‘Havaye’ is the name of HaShem’s very essence, and it is the ‘Shem Hameforosh’, and referred to in the Talmud as the unique name. This is because spiritually it is the highest name. Therefore, we must say that it is the ‘name’ Havaye - the name itself that is associated with creation but not HaShem’s essence that is called ‘Havaye’.
With this we can understand, the depth of this concept, that which the origin of the Neshomoh is in a state of ‘טְהוֹרָה הִּיא’ which is higher than the Divine name Havaye (Which is connected with the creation of the world). This is because the Neshomoh is rooted in the very essence of HaShem Blessed be He who is higher than any name or revelation.
Clarifying the Elevation of the Soul
To clarify this above-mentioned concept and the elevation of the soul in its return above to its roots, is an elevation for the soul. When the Neshomoh was previously rooted in HaShem’s very essence prior to its descent into this world, [we take note that] at that time the Neshomoh was purely a spiritual Neshomoh up above.
However, when returning [elevating] the soul after its worldly descent, as a Neshomoh which is involved down here below on this world, enclothed in a physical body; it is on this (worldly) level itself that the Neshomoh is [elevated] returned above. As the Possuk states: וְהָרוּחַ תָשוּב אֶּל־הָאֱלֹקִּים אֲשֶּר נְתָנָהּ “The spirit returns to HaShem, who gave it”.
This process by which the Neshomoh is returned [elevated] to its origins above happens as a result of the Neshomoh’s Avodah down here below, by making a dwelling place for HaShem’s presence down here in the lower realms.
Making a Dwelling Place for HaShem
The core of this concept of ‘making a dwelling place for HaShem’s presence down here in this world’ is that even down here in this lowly world HaShem’s essence should be able to shine without the need of contraction of the Light through Tzimtzumim.
This can be compared to someone’s residence, where the essence of that person dwells within the residence. Similarly, the world becomes a dwelling place for HaShem’s presence, so that in the lower realms HaShem’s essence can be revealed without any contractions.
As the Possuk states: וְלֹא־יִּכָנֵּף עוֹד מוֹרֶּיךָ “Your Teacher shall no longer be concealed from you”. As the Alter Rebbe explains this in the Tanya: (and elsewhere at length) “He will not conceal Himself from you with robe and garment”.
As a result of this Avodah, where the Neshomoh draws HaShem’s very essence down below into the lower realms, the Neshomoh achieves an elevation, so that it is returned to a level of its roots in HaShem’s very essence Blessed be He. From this it is understood, that the Neshomoh which returns to its roots, is the Neshomoh that is clothed within a physical body. This is because it was down here into the lower realms of this world that the Neshomoh drew down HaShem’s very essence. Consequently, therefore, the reward due to the Neshomoh for this Avodah is accordingly in this self-same manner; viz. to be reunited with HaShem as the Possuk states: וְהָרוּחַ תָשוּב תָשוּב אֶּל־הָאֱלֹקִּים אֲשֶּר נְתָנָהּ “The spirit returns to HaShem, who gave it”, even whilst it is still down here as a Neshomoh enclothed within a physical body.
The Ascent of the Neshomoh
And this is the ascent that the Neshomoh achieves through descending down here into a physical body. This means that even whilst the Neshomoh (continues to) exist on this level, down below [and] enclothed within a physical body, it nevertheless, achieves such a lofty elevation that וְהָרוּחַ תָשוּב אֶּל־הָאֱלֹקִּים אֲשֶּר נְתָנָהּ “The spirit returns to HaShem, who gave it”.
In this elevation there are two aspects: Firstly, the fact that even while it continues to be a Neshomoh enclothed within a body it can still return to cleave to HaShem’s very essence Blessed be He. (וְהָרוּחַ תָשוּב אֶּל־הָאֱלֹקִּים אֲשֶּר נְתָנָהּ “The spirit returns to HaShem, who gave it”). This highlights the intensity of its attachment and connection with HaShem’s very Atzmus.
And according to that which is explained in Tanya regarding sin: גַּם בִּשְעַת הַחֵּטְא הָיְתָה בְאָמְנָה אִּתוֹ יִּתְבָרֵּךְ The Neshomoh remains faithful to (HaShem) even while the person is committing sin[!]. Even just the words of this statement ‘אָמְנָה’ meaning ‘Faithful’ and ‘אִּתוֹ’ meaning ‘with Him’ (referring to HaShem) allude to the intensity of the Neshomoh’s attachment and connection with HaShem which remains even during the time of the transgression.
From this it can also be understood regarding the Neshomoh’s descent below, that even below [the status of] וְהָ רוּחַ תָשוּב אֶּל־הָאֱלֹקִּים אֲשֶּר נְתָנָהּ “The spirit returns to HaShem, who gave it” exists. This underlines the Neshomoh’s powerful connection with HaShem’s very Atzmus.
The second aspect of this elevation is, that the above-mentioned Avodah also has a positive effect on the body. Furthermore its effect on the body is not just that the body becomes nullified and just ceases to exist. On the contrary, moreover, the body remains in its full existence. The effect that the Neshomoh has on it is that it regards the body as secondary and its soul as primary.
