Jewish Temperament

According to Chassidus, each of the four temperaments can be described entirely with a single overarching term, which for the Idealist is unification. As such, when we dig deeper into the Idealist’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 Idealist, we would find that his intellect, personal disposition, and relational disposition are all unifying.

The Idealist’s intellect is Daas — unifying intellect. In the process of resolving an idea, Daas represents the stage when we relate to the idea, when it becomes relevant. In this context, Daas is the unification of ideas with emotions, intuiting what an idea means to me. On a more general level, Daas represents the intuitive understanding of emotion and human psyche, which Keirsey calls diplomatic intellect. Owed to this trait, the Idealist takes interest in studying and affecting people, through counseling, teaching, guiding, and mentoring. On a personal level, Daas drives the Idealist in his life-long struggle to understand, and be true to, himself. It is because of Daas that Idealists wear their emotions on their sleeve, expressing themselves with delightful enthusiasm.

The Idealist’s personal emotion is Tiferes — unifying personal disposition. With Tiferes, we may recognize worthiness and lack thereof, yet we can overlook it, to extend our sympathy and care to others. Idealists, therefore, are described as benevolent; being kind, caring, merciful, and sympathetic to others. The Idealist sees potential good in everyone, no matter whom, and will readily give of themselves to help others grow. In fact, the Idealist despises selfishness and wouldn’t be able to live with themselves if they are not living for others.

The Idealist’s relational emotion is Yesod — unifying relational disposition. Yesod, being relational, brings Tiferes to another level. Yesod is empathy; the ability to identify with others on an emotional level. It’s the ability to have a personal relationship with another person, recognizing oneself and the other within a relationship. The Idealist is therefore an incurable romantic, always yearning for that deep, personal connection. Because of Yesod, the Idealist will go to great lengths to effect peace; in their own relationships, in others’ relationships, and indeed, in the world over.

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The Idealist in Judaism

Hero: Yaakov Avinu

Symbol on the Merkavah: Man

Davening Meditation: Just like the Idealist’s nature is unification, so too his meditation is of G-d’s unity. On the one hand, G-d sustains the world through His vital energy, but on the other hand, from the perspective of G-d’s spirituality, the world is worthless. Through this meditation, we recognize that both tell the same story: the physical world should not be seen as an interference with the spiritual, rather the actualization of its purpose. The world has no value other than the fulfillment of G-d’s desire, but at that level, the world gains the most value. Therefore, the only way to realize the true potential of the physical is to fuse it with the spiritual. In this way, both the perspective that the world is nothing compared to G-d, as well as G-d’s energy which sustains the world, work toward the same purpose: to actualize the purpose of creation.

Divine Purpose: The Idealist’s greatest gift is the ability to unify. To unify above and below, physical with spiritual, and a man with his fellow. The Idealist becomes unified to G-d through immersing himself in Torah, both through learning it, and through keeping it. The Idealist finds mystical meaning all around him, especially in fulfilling mitzvot, through which we become more refined and better people while connecting to G-d’s will. At the same time, it pains the Idealist to know of others’ disputes, and he can use his unifying ability to bring them together. The Idealist understands the power that Torah has to unite, and uses the lessons and messages found in Torah to do just that.

Learning Torah through drush: what this piece of information teaches us about humanity. Idealists take a natural liking to the inspiring parts of Torah, including aggadah, navi, history, midrash, and especially the personal-growth (“avodah“) parts of Chassidus. However, as the material gets more technical, the Idealist may become less interested (though they may continue studying because they should). Therefore, when learning dry Halacha, the Idealist tries to find inner meanings and “richness” to the various opinions and arguments they encounter. Similarly, being abstract, Idealists can find much enjoyment in Gemara and its method, with its vast treasure of ideas, perspectives and thought processes. Still, when learning anything, the Idealist invariably tries to find the personal relevance or the hidden mystical meanings in the subject material.

Vocation: Idealists will generally take up positions that help others grow: teachers, counselors, rabbis, mentors; for which there are plenty positions within Judaism. Generally, the most beloved teachers and rabbis are Idealists, due to their ability to connect to others. Many Idealists also become artists, whether in visual art, literature, or music; with a focus on inspiring others through their more spiritual form of art.