Jewish Temperament

Understanding temperament through the prism of Chassidus and Kabbalah

Month: June, 2012

June 25, 2012

Korach

by Zalman

It would seem that Korach was a Guardian.

From a Torah and Chassidic perspective, Korach is related to conflict and division, as it states in Pirkei Avos. In fact, Chassidus relates Korach directly to the second day of Creation, which was an expression of Hashem’s Gevurah. Similarly, Korach represents division.

Even on a practical level, Korach’s primary complaint was that he wasn’t given the honor, respect, and authority of the rank he felt he deserved. From a strictly Keirsey perspective, every one of those descriptive words are related to the Guardian: complaint, honor, respect, authority, rank, and deserved.

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June 17, 2012

Temperaments: Guardian

by Zalman

According to Chassidus, each of the four temperaments can be described entirely with a single overarching term, which for the Guardian is contraction. As such, when we dig deeper into the Guardian’s personality, we discover that this specific term describes its every aspect. The many aspects of personality are divided in Chassidus into three primary categories; those being intellect, personal disposition (i.e., with regard to oneself), and relational disposition (i.e., in the context of others). So, in short, if we were to categorize the Guardian, we would find that his intellect, personal disposition, and relational disposition are all contractive.

The Guardian’s intellect is Binah — contractive intellect. Binah starts with an existing entity, which it breaks down into a multitude of small fragments. Binah sets the boundaries to the reach of an idea, determining where the idea applies, and where the idea doesn’t apply. In attempting to understand the forest, Binah inspects it tree by tree, until the entire vastness of the forest is documented. Binah, when separated from intellectual pursuits, describes what Keirsey calls logistical intellect, that is, intellect of organization: “Guardians can be enormously creative in seeing to it that the right people have the right supplies in the right place at the right time to get the job done.”

The Guardian’s personal emotion is Gevurah — contractive personal disposition. With Gevurah we try as much as possible to limit the attention we call to our individuality, with less and less need to creatively reform ourselves or our surroundings. Because Guardians are so defined by their Gevurah, they try not to make a splash, preferring to leave things just the way they were yesterday. Guardians want to know that they are safe in every way, and that everything is in its proper place, lest something suddenly blow up in their face. In this way, Guardians are consistently concerned, about their health, their families or jobs, community standards; anything that has a possibility of deteriorating into something uncomfortable, and even worse — dangerous. Guardians therefore respect authority unquestioningly, and in most cases act themselves as the pillars of society, ever mindful to uphold its standards and values.

The Guardian’s relational emotion is Hod — contractive relational disposition. Being that it is contraction within the context of others, Hod loses much of the intensity of Gevurah, instead becoming submissive. This quality brings humility, gratitude, and socialness. Because of Hod, Guardians pride themselves in being dependable, consistently coming through for others. Guardians like to ensure they belong to a community, a society, or an institution, in which they can lend a helping hand to those in need. Guardians are considered to be the most sociable of all the temperaments, always willing to go the extra mile for a friend, without so much as a mention of the discomfort it might cause them.

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The Guardian in Judaism

Hero: Yitzchak Avinu

Symbol on the Merkavah: Ox

Davening Meditation: During davening, the Guardian meditates on the perfect state of G-d’s spirituality and how the Neshama was at one time unified with that perfection. When we reflect upon how far the Neshama has fallen and its inability to touch G-dliness, we are awakened with a sense of yearning, thirst, and urgency to bring our Neshama back to its origins. This meditation inspires us to be as unified with G-d as we can on this earth, through learning Torah and accomplishing mitzvos, aware of our humble state and submitted to G-d’s will.

Divine Purpose: The Guardian is best at humble servitude. The famous terms eved Hashem (servant of G-d) and kabolas ol (accepting the “yoke” of G-d’s work), describe the Guardian’s role perfectly. Guardians set the standard for proper behavior, they keep it and enforce it religiously. The Guardian views life as a ladder; we start at the bottom rung and work our way up step by step, slowly but surely. The more Divine work the Guardian humbly accepts upon himself, the more worthy and deserving he becomes. The more mitzvos the Guardian accomplishes, the more Torah he learns, the closer becomes to G-d. And it doesn’t stop with the Guardian himself, but the Guardian teaches others the proper way, and raises them up step by step as well, transforming them into better people and bringing them closer to G-d.

Learning Torah through remez: what this piece of information teaches us about other information. Guardians like the practical parts of the Torah, including halachah, mishnayos, history, aggadah, and midrash. Many Guardians are especially fond of gematriot and other hidden associations. Due to their general tendency to follow rules, Guardians are especially diligent in their studies. As a result, Guardians can become very well-versed and knowledgable, retaining a lot of the information they learn. The method of the Guardian is to understand all the little bits and pieces until they’ve gathered all the information on the subject. Consequently, they ask questions, sometimes sharp and precise, to uncover the relationships between different laws or facts, and to determine when multiple facts or laws contradict or coincide. Guardians are generally able to resolve philosophical ideas (e.g. R’ Chaim Brisker’s method in Gemara) mainly through kabolas ol, and only when they are told the ideas. However, a thorough and intuitive comprehension of philosophical ideas and arguments does not come naturally to the Guardian.

Vocation: Much of Judaism is about following rules, and that’s right up the Guardian’s alley. Diligent Guardians who have had successful years in Yeshiva might stay in education, especially becoming a menahel, mashgiach (dean or principle), or even doing office work. Many Guardians continue active learning in kolel, as an elementary-school teacher, maggid shiur, or even as a rosh yeshiva. Guardians who become teachers generally excel at keeping their charges disciplined and focus on integrating students successfully into a functioning society.
Guardians do want security, though, especially financial security, which leads many Guardians to go into business, specifically in office work and clerical jobs (records, inventory, accounting, etc). Many Guardians will become bankers, managers, executives, brokers, and so on. Being financially secure is especially good for the Guardian’s mental and emotional well-being, and it also feeds into their desire to be beneficent, helping others as much as they can.
Shlichus (or kiruv) can be a good opportunity for anyone, Guardians included. However, when establishing a new institution in a new place, beware of the first few years, during which Guardians have an especially difficult and stressful experience: being away from family, friends, and community; having zero financial security (which doesn’t mean money available rather a reliable income); and uncertainty in the future. It is significantly less stressful for the Guardian to accept a position within an existing and established institution, maybe a desk or teaching job, receiving a regular check.

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June 14, 2012

Tzitzit

by Zalman

This week’s parsha, Shelach, ends with the mitzvah of tzitzit. The Ba’al Shem Tov taught that even the archangel Micha’el, from the greatest of all angels, would gladly trade all of his Divine service and recognition of Divinity for one of the four tzitzit worn by every Jew. It’s intriguing that the Ba’al Shem Tov specifically chose the mitzvah of tzitzit to articulate the advantage of our Divine service over that of the angels. One of the explanations for this:

In Tikunei Zohar it states that the four corners of the tzitzit garment correspond to the four beings of the Divine “chariot”, or throne. Indeed, one who wears tzitzit is regarded as if he himself has prepared a throne for G-d. The four beings on the throne, represented by the four corners of the tzitzit garment, also represent the four temperaments:
The bold Lion represents the audacious Artisan;
the hard-working Ox represents the dependable Guardian;
the emotionally-aware Man represents the empathic Idealist;
and the high-soaring Eagle represents the abstract Rational.

These four beings on the throne are represented by many different symbols, including the major angels: Micha’el on the right, Gavriel on the left, Refa’el in the center, and Uri’el representing Malchus. It turns out, then, that even though the angel Micha’el is himself one of the actual beings of the Divine throne, he would still elect to exchange all that for a single corner of a Jewish person’s tzitzit. But why?

Much as a physical throne is the vehicle for a king to avail himself to his subjects, the Divine “throne” is a metaphor for the manifestation of G-d’s presence. Consequently, the four beings of the throne represent the four general methods that G-d employs to manifest Himself to the world, to keep it in existence. If we were to speculate about where the real manifestation of G-d’s presence occurs, we might conclude it is with the angels, on the Divine throne and its spiritual beings.

The Ba’al Shem Tov teaches us that the real Divine throne, the real manifestation of G-d’s presence, is in a single corner of tzitzit. G-d’s purpose in creating the world is to manifest through this world. And one of the primary ways that is accomplished is through our own “chariot”, our temperament: when G-d’s presence shines through us, when our desires align with G-d’s desires, when our intellect emanates G-dly thought, and when our emotions are inspired by G-dly pursuits, G-d manifests in a manner that is even greater than through the angels.

Interestingly, this is also one of the explanations of how the Jewish People failed so miserably in the episode of the spies, as recorded earlier in the parsha. At the time, the Jewish People were being fed their every desire on a silver platter. They relied on G-d for everything, from their safety to their clothes. Their entire life-experience was based on obedience and dependency, both physically and spiritually: they had heard the commandments from G-d Himself, and they studied Torah from the mouth of its transcriber, Moshe. As a result, it seemed an insurmountable task for them to transform their own base selves, their coarse desires, intellect, and emotion. But that’s exactly what would be demanded of them as soon as they entered the Land of Israel, as soon as the ultimate purpose of creation was to be fulfilled.

Instead, the task was handed to their children, people who hadn’t witnessed G-d, who studied Torah second-hand, and who had to get used to a generally diminished spiritual life. These were people who began recognizing their own selves, their strengths and weaknesses, and summoned the fortitude to align their selves with G-d. And from them, this task was handed down to us, to manifest G-d in His real throne, our own selves.

— Based on the Chumash

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June 11, 2012

Temperaments: Artisan

by Zalman

According to Chassidus, each of the four temperaments can be described entirely with a single overarching term, which for the Artisan is expansion. As such, when we dig deeper into the Artisan’s personality, we discover that this specific term describes its every aspect. The many aspects of personality are divided in Chassidus into three primary categories; those being intellect, personal disposition (i.e., with regard to oneself), and relational disposition (i.e., in the context of others). So, in short, if we were to categorize the Artisan, we would find that his intellect, personal disposition, and relational disposition are all expansive.

The Artisan’s intellect is Chochmah — expansive intellect. Chassidus goes to great lengths to describe what exactly Chochmah is. Here are some of the highlights: Chochmah is quick, sudden, and impactful. It doesn’t last long. It cannot be stimulated through active thought, rather it strikes an emptied mind, giving birth to something entirely new. Intellect at that level is not comprehensible, which means that it’s not really an idea or theory. This describes what Keirsey calls tactical intellect, that is, intellect of action. It’s the intellect of the athlete, the performer, the virtuoso, the one who does or says exactly the right thing at exactly the right time with the exact mix of grace and velocity to have the most impact. The intellect of the Artisan best translates into their art, in the broad sense of the term, to also include arts like athletics, culinary, literary, and more.

The Artisan’s personal emotion is that of Chessed — expansive personal disposition. The quality of Chessed is that which wishes to have an impact, as big as possible, on as much as possible. To “own” everything, to touch everything. Because of their unbounded Chessed, Artisans tend to be excited in the present, optimistic about the future, and uncaring about the past. They want to live as large as possible, in the here and now. It is this quality which also lends to the Artisan’s impulsive pleasure-seeking (see Tanya ch. 1), even if not in line with society’s (or in this case, Torah’s) directives. On the other hand, this also lends itself to the Artisan’s great generosity, always giving, always impulsively, without thought for himself.

The Artisan’s relational emotion is Netzach — expansive relational disposition. When found within the context of others, Netzach is the quality that competes, perseveres, and emerges victorious, despite the obstacles in the way. It is due to this quality that nothing can inhibit the Artisan, and in fact, the Artisan will specifically spite boundaries and inhibitions, which bears their quality of audacity and boldness. This also applies to people: the Artisan will manipulate others for their own purpose, and even bypass them entirely if they are deemed unhelpful. With the right purpose, this quality serves the Artisan’s life-mission, as we’ll see below (Divine Purpose).

* * *

The Artisan in Judaism

Hero: Avraham Avinu

Symbol on the Merkavah: Lion

Davening Meditation: Contemplating the greatness of G-d through the wonders of creation. When we realize how amazing the universe is, from the celestial bodies to the minutest organism, and by G-d’s word all work in perfect tandem to produce the result we see around us, we can appreciate the greatness of G-d Himself. But it doesn’t stop there. As Chassidus teaches, creation is but G-d’s word, only a sliver’s sliver of radiance from His essential being. From this we recognize not only the infinitesimalness of the universe in G-d’s eyes, but the unfathomable enormity of G-d’s omnipresence, and we are driven to bring G-d into every moment of our lives.

Divine Purpose: The Artisan’s strength lies in positive manipulation of others, which, on a motivational level could be called inspiration. Depending on their specific role-variant, Artisan’s have an uncanny ability to inspire people and/or manipulate objects for their purpose. The purpose of the Artisan, then, is to use this ability to further disseminate G-d’s presence in the world. To uplift people with their infectious excitement and inspire them to appreciate G-d and His Torah, as Avraham did. To infuse all manner of physical objects with G-dliness, from cow-hide in a Mezuzah to wool in Tzitzis. From food on the Shabbos table to dropping a coin in the Tzedakah box. And this includes bigger things as well, like establishing a school or building the biggest Shul in town. Everything the Artisan touches should turn into gold of goodness.

Learning Torah through pshat: acquiring a piece of information. Artisans tend to like their Torah delivered practically, and in bite sizes. That includes halachos, mishnayos, and the like, as well as more “fun” areas, like history, aggadah, midrash, and cute vertlach. Additionally, of all the types, Artisans may be the best memorizers. In the context of Torah, they can memorize words, halachos, mishnayos, mesechtas, etc. They also memorize concepts and ideas, sugyos, shakla ve’taryas, etc. Artisans are not into asking deep or divisive questions; they aren’t as interested in understanding the material, as they are in knowing it. And once they have acquired new information, Artisans will hold it until it can be used, much like a tool, in the most impactful way. Interesting tidbit: Artisans often learn better when they are simultaneously doing or playing with something tangible.

Vocation: For an Artisan, there are times when Judaism can be a bit overbearing, what with all its rules and regulations. However, the Torah knows who we are and it has designated a significantly large part to Artisans.
To begin with, many Artisans go into business, especially entrepreneurship, earn money, and make great contributions to their chosen institutions. Wherever you may reside, almost all of the well-known major contributors to local institutions are, in fact, Artisans.
Judaism has always had a special place for art, especially speaking, music, and poetry, which Jewish people have engaged in throughout the ages. This becomes even truer now, when the Jewish music scene is just getting started. Not to mention Jewish visual art, which has produced quite a few talents in recent history.
Judaism also has a few obviously kinesthetic vocations, such as safrus and shechita.
In the past hundred or more years, a new industry has blossomed, which is an aspiring Jewish Artisan’s heaven. That industry is known by many as shlichus, to others as kiruv. Shluchim thrive on inspiration, and that’s exactly what they deliver to their constituents. They require impact, every moment of every day. The schedule is spontaneous and in many situations, they need to think on their feet. If there’s any place an Artisan can be successful, Shlichus is definitely a good one.

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June 10, 2012

The Good Road

by Brachie

Pirkei Avot 2:10 states:

He said to them: Go out and see which is the good path to which man should cleave. R’ Eliezer said: A good eye. R’ Yehoshua said: A good friend. R’ Yosei said: A good neighbor. R’ Shimon said: One who foresees the consequences of his actions.

R’ Elazar said: A good heart. (Rabban Yochanan ben Zakkai) said to them: I prefer the words of Elazar ben Aruch to all of yours, for his words include your own.

There are two questions on this Mishnah. First, what does the path set forth by each sage mean? And second, for what purpose were all these opinions brought forth when it merely could have stated the correct path of “a good heart”?

R’ Eliezer says the correct path is to have a good eye. To have a good eye means to view the world optimistically and to give freely and generously. Having a good eye also refers to a person who has a knack for noticing beauty when others can’t see it. In other words, R’ Eliezer is saying the correct path is to learn from the Artisan how to view the world in an open and positive light.

R’ Yehoshua says the correct path is to be a good friend. A good friend is able to differentiate between right and wrong. A good friend encourages good behavior and points out, at times admonishing, behavior that requires modification. In other words, R’ Yehoshua is saying the correct path is to learn from the Guardian how to judge and value right versus wrong.

R’ Yosei says the correct path is to be a good neighbor. A good neighbor brings over a freshly baked pie to show caring and friendship. A good neighbor is one who advocates peace and harmony in his community and neighborhood. In other words, R’ Yosei is saying the correct path is to learn from the Idealist how to feel empathy for others and bring society to greater unity.

R’ Shimon says the correct path is to see the consequences of one’s actions. This means to have the ability to visualize sequences of events in the mind’s eye. A person with such foresight will only make proper choices in order to bring about positive results. In other words, R’ Shimon is saying the correct path is to learn from the Rational how to think strategically and how to act purposefully.

The above four sages are in truth of the same opinion regarding the proper path. In essence they are saying that the ultimate goal is to learn from each temperament and acquire the positive traits of each one. Their colleague R’ Elazar was of a different opinion.

R’ Elazar says the correct path is to have a good heart. Having a good heart is to be able to put aside one’s own needs and desires and put someone else’s needs and desires in their place. This requires learning humility, a lessening of self, and becoming “selfish” for another person. In other words, R’ Elazar is saying that there is a quality we can achieve that trumps temperament; the quality of humility. When we aim to follow this path of putting the people in our relationships before ourselves, we are on the good road.

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June 8, 2012

The Menorah

by Zalman

This week’s parsha, Beha’alotecha, opens with the command to Aharon:

בְּהַעֲלֹתְךָ אֶת הַנֵּרֹת, אֶל מוּל פְּנֵי הַמְּנוֹרָה יָאִירוּ שִׁבְעַת הַנֵּרוֹת
When you “lift” the lights of the Menorah, the seven lights should shine in the direction of the middle branch.

The Alter Rebbe explains in Likutei Torah that the Menorah represents the Jewish People, as expressed in their mission: to bring G-d’s light into this world. Consequently, the seven lights represent seven ways the Jewish People bring light into the world. Not surprisingly, the seven ways also correspond to the seven emotional Sefirot, from Chessed to Malchus. The seven methods to bring G-d into this world:

Chessed is the path of love and generosity. With Chessed, we learn to appreciate the wonders of the stimulating world around us. We come to recognize its Creator and attempt to become closer to Him. We spread His light generously to everybody and anybody who might be impacted by it. And we show people the excitement of living a higher life.

Gevurah is the path of intensity. In this path, we come to revere and respect the Creator of our awe-inspiring universe. We grow little by little, we take step after step, to become a more worthy and deserving recipient of G-d’s light. We are exacting in our performance of our duties and we influence others to become better as well.

Tiferes is the path of simplicity. Those who follow this path bring light primarily by studying Torah assiduously. We recognize the great gift G-d gave us in the form of the Torah, we realize how unified we can be with G-d through its study, and we try to ensure that others are learning Torah as well.

Netzach is the path of perseverance. In this path, we firmly resolve to spread G-dliness in the world, and we see it through to the end. We dig deep into our energy reserves, and there is not a single obstacle, even in this mundane world, that can stop us.

Hod is the path of submission. The followers of this path submit wholly to G-d, much like a servant to a master. We relinquish all of our wills and desires we may have, and trust completely in G-d, in the same manner that we fulfill His wishes to the fullest.

Yesod is the path of harmony. In this path, we bring harmony to heaven and earth, to the mundane and G-dly. We don’t view the world as an obstacle to G-d’s plan, rather the fulfillment of it, through revealing His presence within the physical. We draw from the power of the Torah, and apply it to the seeming lowliness of the world, to create a new phenomena: a world that reveals G-d.

Malchus is the path of pride. In this path, we realize that we are G-d’s children, and as such, we are royalty. We recognize that as princes, we must behave as befits people of our stature. We use our position to influence others positively, yet we employ calm and reasoned methods so that our words are received properly.

The Rebbe zy”a in Likutei Sichos emphasizes that although there are great differences between the seven paths, they all share the same purpose: to bring G-d’s light into the world. We are “workers of light”, and we must never forget our purpose.

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June 8, 2012

Priestly Blessings

by Zalman

In this week’s Parsha, Naso, we learn about the ברכת כהנים, the priestly blessings. Traditionally, the priests are instructed to bless the Jewish People daily. Nowadays this generally occurs on holidays. The priestly blessings include three specific blessings:

יְבָרֶכְךָ ה’ וְיִשְׁמְרֶךָ — May G-d bless you and protect you.
יָאֵר ה’ פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ — May G-d shine His countenance toward you and favor you.
יִשָּׂא ה’ פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם — May G-d lift His countenance toward you and grant you peace.

The בעל הטורים, a commentary on the Torah, correlates these three blessings to the forefathers: Avraham, Yitzchak, and Yaakov. It becomes clear, then, that these three blessings are also related to temperament.

The first blessing is the blessing of Avraham, the Artisan. It says in the verse “וה’ ברך את אברהם בכל” — G-d blessed Avraham with everything. In a similar vein, the commentaries explain that the first blessing, יברכך, refers to acquiring — and retaining — physical possessions.
Artisans, concrete as they are, seek physical stimulation in all things. Artisans have a tendency to acquire tangible things they can touch, feel, smell, taste. To an Artisan, the more they have, the more they own, the more they can touch, the bigger their world is. In Sefirot as well, the Artisan sits on the right path, the path of expansion, expanding their world at an ever-increasing pace.
In the first blessing of the priestly blessings, we receive the ability to influence as many physical items as possible, connecting them to G-d and imbuing them with G-d’s presence.

The second blessing is that of Yitzchak, the Guardian. A little known story about Yitzchak is that when he was being sacrificed by his father on the altar, his soul departed from the sheer trauma of the event. G-d had to bring the “shine” back to his eyes, bring his life back to him, so he could continue his mission in the world. That is the reference in the second blessing of G-d’s countenance “shining” toward us. On a more practical level, the commentaries explain, the second blessing alludes to spiritual growth, represented by both the “shining” light as well as “favor” mentioned in the blessing.
Guardians, explains Keirsey, have naturally low self-confidence. Fitting cleanly with the left path of the Sefirot, they don’t feel like they are very deserving without actually earning it. Many Guardians, in fact, would much rather begin at the bottom rung than at the top rung, if only to be able to climb the ladder and personally attain a level of authority and respectability. To a Guardian, self-worth is a life-long Avodah (labor), becoming ever-more respectable with their hard work.
In the second blessing, we receive the blessing of the Guardian: a life-long personal and spiritual ascent toward becoming more and more deserving of G-d’s countenance and His favor.

The third blessing belongs to Yaakov, the Idealist. Just as it says in the blessing that G-d will “lift His countenance”, so is the expression used that Yaakov “lifted his feet” to travel to his uncle. In the third blessing, we ask G-d to reach higher than even His name, to draw down the greatest blessing of all: peace. In fact, Rashi states that Yaakov specifically requested this particular blessing, after a lifetime of struggles, asking G-d for tranquility.
Keirsey calls Idealists “harmonizers”. Interestingly, Idealists live a most struggling life, always trying to bridge the gap between the way they perceive themselves and their need to be authentic. Idealists often berate themselves for negative thoughts and feelings they might have toward others, and in fact, feel pain whenever and wherever cruelty is to be found. If an Idealist were to be given a single wish that they could make come true, they would almost certainly wish for peace.
With the third blessing, we receive the ability to harmonize; for ourselves, for our families and friends, and peace and harmony for the world over. And as harmony goes, we need to reach deeper than the two sides to bring them peace. In the case of the priestly blessings, in order to bring harmony between the first blessing — physical possessions, and the second blessing — the spirituality of G-d’s countenance, we must reach even deeper than spirituality, into G-d Himself, to achieve true peace and harmony. And in Avodah, this refers to studying Torah, the harbinger of peace, along with the G-dly teachings of Chassidus.

And what of the Rational‘s blessing? Well, what do you think? Offer your thoughts in the comments.

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June 7, 2012

Jewish Temperament Theory

by Zalman

Over the past century, as the fields of the behavioral sciences exploded in breadth and reach, there has been a relatively quiet revolution growing parallel. The underlying premise behind this revolution is that there are a specific number of personality types, and every person is born to be a single type. Once we understand which type a given person is, most, if not all, of his behaviors, attitudes, and even thinking methods, can be explained by his temperament, and at times even anticipated.

This is the study of human temperament.

Loosely speaking, this revolution was widely popularized by Isabel Briggs-Myers’ Myers-Briggs Type Indicator. Once it was published, people the world over were clamoring to find out “who they were”. More recently, Myers’ work was brought to a completely new level, in structure and application, by a preeminent psychologist, David Keirsey. In his book, Please Understand Me II, Keirsey not only polished the theory and made it more understandable and accessible, he also made it more scientific. While Myers had 16 types, Keirsey divided them into 4 basic types. While Myers based her Indicator on the theoretical work of Carl Jung, Keirsey based his work on 60+ years of observing people. While Myers tried to deduce thought and emotion, Keirsey established observable phenomena. And, most importantly, while Myers’ types fluctuate in their applicability, Keirsey’s remain consistent throughout the spectrum.

After studying the work of Dr. Keirsey, it becomes eminently apparent that the ideas he lays forth are to be found within the depth of Chassidic wisdom. Here, we will attempt to uncover many of the relationships between sage Chassidic teachings and modern-day personology.

It starts with the four temperaments: Artisan, Guardian, Idealist, and Rational. Each of these types are extremely different in every aspect of personality, from intellect to language; from interests to orientation; from self-image to values. We will explore the four types in depth, but for now, let’s suffice with a short list of descriptive words for each.
The Artisan is described by Keirsey as being tactical, optimistic, artistic, audacious, excited, impulsive, and generous.
The Guardian is considered logistical, dependable, beneficent, respectable, concerned, authoritative, and grateful.
The Idealist is diplomatic, mystical, empathic, benevolent, authentic, enthusiastic, intuitive, and romantic.
Finally, the Rational is strategic, pragmatic, relativistic, ingenious, autonomous, purposeful, resolute, calm, and abstract.

Chassidic doctrine is punctuated by Kabbalah’s famous 10 Sefirot, from Chochmah to Malchus. However, if we were to compact the sefirot into what are called kavim, or paths, we would discover that there are but four general categories:
The right path, expansion, represented by Chochmah, Chessed, and Netzach.
The left path, contraction, represented by Binah, Gevurah, and Hod.
The center path, unification, represented by the Da’as, Tiferes, and Yesod.
Malchus, abstraction, also in the center, without its own distinct qualities to speak of.

When viewing the Sefirot in this light, the correlations become obvious (compare the following terms with those describing the temperaments above):
The Artisan expands, like the right path of the spectrum, which include Chochmah (expansive intellect), Chessed (expansive personal disposition), and Netzach (expansive relational disposition). Some terms to describe these sefirot would be: creative, generous, optimistic, competitive, and audacious.
The Guardian contracts, representing the left path of the Sefirot, which include Binah (contractive intellect), Gevurah (contractive personal disposition), and Hod (contractive relational disposition). Words that describe these sefirot might include: logistical, respectable, concerned, beneficent, and grateful.
The Idealist, representing the center path, unifies with Da’as (unifying intellect), Tiferes (unifying personal disposition), Yesod (unifying relational disposition). These sefirot may be described with words like: intuitive, mystical, kind, empathic, and romantic.
The Rational represents Malchus, which is not as much a path as it is a single abstract point. Malchus also represents expression, primarily through speech, and can be described with words such as: abstract, purposeful, and relativistic.

It can be seen, then, that with Chassidus, we have a wealth of relevant information on personology that we may not have seen before. Everything described here is yet brief. And as we explore these themes even more in depth, we find more and more correlations between Chassidic teachings and the modern understanding of temperament. Not only that, but Chassidus also adds a level of purpose and meaning to an otherwise dry, if accurate, study of personality. With Chassidus we understand the purpose of knowing ourselves, and the consequent self-improvement journey we should embark on once we find out.

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