Our Mishna on amud aleph discusses money that is placed for safekeeping by the money exchanger:

In the case of one who deposits money with a money changer, if the money is bound, the money changer may not use it. Therefore, if it is lost he does not bear responsibility for it. If the money was unbound, the money changer may use it. Therefore, if it is lost he bears responsibility for it. If he deposited money with a homeowner, whether it is bound or whether it is unbound, the homeowner may not use it, as it never entered the mind of the depositor that the homeowner might use the money. Therefore, if the homeowner lost the money, he does not bear responsibility for it.

A second Mishna describes the status of one who misappropriates an item given to him to safeguard, and he uses it for his own purposes:

With regard to one who misappropriates a deposit, Beis Shammai says: He is penalized for its decrease and its increase. If the value of the deposit decreases, the watchman is liable to pay in accordance with its value at the time of the misappropriation. If it increases in value, he is liable to pay in accordance with its value at the time of repayment. And Beis Hillel says: He pays in accordance with its value at the time of removal. Rabbi Akiva says: He pays in accordance with its value at the time of the claim.

Both of these Mishnayos  are loaded with symbolic content. We know that often our relationship with our soul is that God entrusted us to safeguard it in this world.  The details and consequences described in this mishna from the watchman to the owner are allegories for the contract between the Creator and Man.  

The Ohr Penei Moshe explains the first Mishna: 

“If the money is bound, the money changer may not use it. Therefore, if it is lost he does not bear responsibility for it.” This means when God gives you money and if you hold onto it too tight and act miserly, then Hashem does not take responsibility to protect your fortune. 

But….”If the money was unbound, the money changer may use it. Therefore, if it is lost he bears responsibility for it.”  If one is not stingy with his money, then Hashem takes responsibility to restore your wealth.

Noam Elimelech (Likutei Shoshana 46) explains the second Mishna:

“With regard to one who misappropriates a deposit, Beis Shammai says: He is penalized for its decrease and its increase.”  That is, someone who mistreats his soul, will suffer the “decrease” and “increase”. The “decrease” is symbolic for the forces of impurity, which are void of God’s blessings, and the  “increase” is symbolic for the spiritual forces of the soul. Thus, if one mistreats his soul, he will cause the powers of impurity in this world to manifest, the “decrease”, and weaken the divine flow, “the increase”. Both will be penalized.

What is the remedy? “Beis Hillel says: He pays in accordance with its value at the time of removal.” Meaning, Bais Hillel advises that one behave as if he will be leaving this world, and rally himself to repent. He should be moser nefesh before he really has to be moser nefesh. Rabbi Akiva builds on that point: “He pays in accordance with its value at the time of the claim.” Meaning, he does not have to only martyr himself. He can simply seize the opportunities that are in front of him right now.

I would add, Rabbi Akiva may be advising that repentance does not only have to come from guilt or a sense of loss, but Slobodka style, can come from recognizing his inherent value and worth, right now as he is. This is sufficient to inspire repentance.

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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