B"H, The ten sefirot is the classical Torah term that describes the major ten

levels that exist within the soul of person, and within all of the infinite number

of worlds above, including this physical world.

(The source for the concepts explained here is in the Tanya, the Classical

Chassidus and Kabalah book written by the Alter Rebbe, the First Lubavitcher

Rebbe. Although, I personally wrote this material in my own words.)

The ten sefirot are- chochmah, binah, da'as, chesed, gevurah, teferes,

netzach, hode, yesode and malchus, translated, wisdom, understanding,

knowledge, kindness, restraint, beauty, victory, splendor, foundation and

kingship.

In the soul of a person, the first three sefirot, wisdom, understanding and

knowledge are the three intellectual faculties. These three intellectual soul

powers reside in the brain of the person. The other seven sefirot, kindness,

restraint, beauty, etc., are the emotional soul powers. They reside in the

heart.

The following is a specific explanation of each one of the ten sefirot-

Chochmah, wisdom- Wisdom is the intellectual soul power by which

a person conceives of ideas. If there is some idea which is not understood,

a person uses his power of wisdom to think of the essential point of wisdom

which contains the entire intellect of which he is trying to conceive. When the

person does find that point of wisdom, at first, it is only a single essential point

of intellect that as of yet is still undeveloped. This point of wisdom contains

the entire intellect in a concealed undeveloped manner, just as a seed contains

the entire tree in a microscopic fashion.

Binah, understanding- The soul power of understanding takes this essential

point of wisdom and develops it into a full intellectual structure. The word

binah, understanding, is related to the hebrew word bonah, to build. That

the power of binah, understanding builds the point of wisdom into a full

structure, with a breadth, length and depth.

Da'at, knowledge- Even after binah develops a full intellect, the person has

not yet become totally united with this idea, so that it is a part of him. He

intellectually understands the idea, but it hasn't yet affected his emotions, which

would translate his intellect into emotional dispositions consistent with the

intellect that he understands. Da'at, knowledge, is the soul power that enables

the person to become totally connected and united with the idea so that he

really knows it through and through. Therefore, when you really know something,

you automatically feel and act in a way that is consistent with the idea that you

know. The Alter Rebbe, the First Lubavitcher Rebbe, therefore, says in Tanya,

that da'at, knowledge is the foundation and life of the emotional powers of the

soul. A person feels and acts always in a way that is consistent with his

knowledge. This is also the reason that Torah study is the foundation of a Jew's

life and why it is so important. Because when you really know Torah, you

come to really fulfill in action the commandments of the Torah, and you live

a totally G-dly and Jewish life.

Chesed, Kindness- Kindness is the first emotional power of the soul.

The term kindness used here means in a very literal sense, giving to another.

By giving, I mean to say that this includes ALL of the various types of influence

that a person influences to those around him. Also, in addition to influence,

it should be emphasized that this influence is of a positive and good nature.

That he bestows good on another in whatever form it takes. And the form

that it takes can be any one of a large number of all of the different kinds of

influence that are possible to give to another.

Gevurah, Restraint- Restraint is the opposite of kindness. That one restrains

or withholds influence to another.

Tiferes, Beauty- Beauty is a combination of kindness and restraint, with

kindness predominating. It is a form of influence, similiar to kindness, but

using judgement to determine the best benefit of the reciever. Whereas kindness

can be indiscriminate and just giving to another whether or not that person

deserves it, beauty is in accordance with the true benefit of the receiver.

It is called tiferes, beauty, because it is a combination of the two emotional

attributes of kindness and restraint in such a way that it is beautiful.

Netzach, Victory- Victory is the emotional attribute whereby the person

arouses within himself the desire to overcome any obstacles that stand in the

way of translating his emotions into action.

Hode, Splendor- Hode is the opposite corresponding attribute to Netzach,

victory, similiar to the way that gevurah, restraint, corresponds to chesed,

kindness. That Hode is the attribute with which a person translates his emotions

into action. Yet, whereas Netzach, victory is the positive force, Hode is the

restraining force that translates one's emotions into action.

Yesode, Foundation- Foundation is the emotional power whereby the person

arouses a strong desire to act toward another person in the desired way.

So, if he wants to influence some influence on another he has to have a great desire

to do so in order to properly translate his emotion into action.

Malchus, Kingship- Kingship in a person is speech and action. Speech and

action give out to the outside what was previously within the emotions of the

person. Speech and Action are receptacles for the higher soul powers in

the sense that you speak and act totally in accordance with your intellect and emotions.