Are externals important? Why was Sarah Imeinu so beautiful, and why was it worthy of mentioning? Why is her beauty described as a virtue? Why didn’t her beauty diminish with old age?
Is a leader supposed to be tall? Is impressive stature a prerequisite for prophecy, or for kingship? Can a man of short stature be appointed as a judge? What does it signify when a leader is physically short? Is there a blessing to be recited upon seeing a person of extraordinary height? Is there an advantage in choosing a tall man as a marriage partner? And do tall people tend, as some suggest, toward foolishness?
These, among other related questions, are the focus of our article this week, our third instalment on outer appearances.
Impressive Appearance
At the beginning of this week’s parasha, the Torah enumerates the years of Sarah Imeinu’s life. Yet, instead of following the usual biblical order, ‘seven and twenty and a hundred’, the pasuk states: “And the life of Sarah was one hundred years, and twenty years, and seven years — the years of Sarah’s life” (Bereshis 23:1).
Chazal, as quoted by Rashi, teach that this unusual phrasing conveys that all of Sarah’s years were equally good and pure: she was as free of sin at one hundred as she had been at twenty, and as beautiful at twenty as she had been at seven.
When a woman’s beauty stems merely from external, physical features, it inevitably fades with the passage of time. But when her beauty reflects the radiance of the Divine Image (Tzelem Elokim) within her, it endures as long as she preserves her inner purity and innocence.
The Gemara (Bava Basra 58a) describes that, in comparison to Sarah Imeinu, all other women appeared like a monkey compared to a human. Sarah, in comparison to Chava, appeared likewise; and Chava, compared to Adam HaRishon, was as a monkey before a man. Adam himself, compared to the Shechinah, was likewise: as a monkey before a man.
In other words, the human countenance bears within it a reflection of the Divine Image. In Adam HaRishon, that radiance was fully revealed. Yet, even that lofty beauty, measured against the Divine Presence, is but a faint reflection. And so the chain descends until Sarah Imeinu, whose beauty was the final link in that chain, such that every human being, compared to her, would appear as a mere imitation of true Divine grace.
The Gemara further notes that Rav Kahana’s beauty resembled that of Rabbi Abbahu, who resembled Yaakov Avinu, who in turn reflected, to some degree, the beauty of Adam HaRishon.
One recurring theme throughout Sefer Bereshis is the Torah’s attention to the Matriarch’s beauty and that of Yosef HaTzaddik. In the past two articles, we explored whether this focus conflicts with the pasuk “Charm is deceptive and beauty is vain.” This week, we conclude the series by examining a related question: Is there any real importance in being physically impressive, particularly in stature?
Height Makes Might
The Gemara (Shabbos 92a) teaches that one of the qualities required of a prophet is to possess impressive stature. Similarly, the Gemara (Sanhedrin 17a) states that among the qualifications for a judge in the Sanhedrin is that he be tall and distinguished-looking.
Likewise, the Gemara (Sanhedrin 105b) explains that when Bilam blessed the Jewish people, saying “Like cedars beside the waters” (Bamidbar 24:6), he was referring to the kings of Israel, that they would be tall and majestic like cedars. Bilam had originally intended to curse them that their kings would be short and unimpressive, but his curse was transformed by Hashem into a blessing.
Indeed, when the Navi describes Shaul HaMelech’s greatness and suitability for the crown, the pasuk says (I Shmuel 9:2): “From his shoulders and upward he was taller than any of the people.” One of Shaul’s remarkable traits was his great physical height — he literally stood head and shoulders above his nation.
Similarly, when Shmuel HaNavi first laid eyes on Eliav, he assumed that this was the one chosen for kingship because of his impressive appearance and physical stature. But Hashem said to Shmuel (I Shmuel 16:7): “Do not look at his appearance or at the height of his stature, for I have rejected him. For man looks with his eyes, but Hashem looks into the heart.”
Concerning Dovid HaMelech, we learn a miraculous occurrence surrounding his height (I Shmuel 17:38–39): “And Shaul clothed Dovid with his own garments, and placed a bronze helmet upon his head, and clothed him with armor. And Dovid girded his sword over his garments and tried to walk, for he had not tried them before; and Dovid said to Shaul, ‘I cannot go with these, for I have not tried them,’ and Dovid removed them.”
Chazal (Yevamos 76a; Vayikra Rabbah 26:9) explain that Shaul dressed Dovid in his own royal armor, and a miracle occurred: the garments fit David perfectly, even though Shaul was taller than anyone else in Israel, while Dovid was of average height. When Shaul witnessed this miracle, he began to fear that Dovid would succeed him as king. Perceiving Shaul’s discomfort, Dovid graciously removed the royal garments even though they could have offered him protection in battle, and went forth to face Goliat unarmed, explaining that he was unaccustomed to such armor.
The Midrash concludes: “Learn from this: even if a man is short, once he is appointed king, he becomes tall.” In other words, although Dovid was initially short and lacked the physical quality associated with kingship, when the time came for him to become king a miracle occurred and he was suddenly taller, such that Shaul’s royal garments fit him perfectly.
Yalkut Shimoni on Tehillim (45) learns from two psukim that the anointing oil used for kings and high priests miraculously made them to grow tall: “Therefore G-d, your G-d, has anointed you with the oil of gladness above your companions (Tehillim 45:8).” And: “I have lifted my chosen one from the nation. I have found Dovid My servant; with My holy oil I have anointed him” (Tehillim 89:20–21).
While these Midrashim understand that Dovid HaMelech suddenly became taller, the Abarbanel (I Shmuel 17) infers from the Gemara that Dovid was, in fact, physically short. However, he was chosen nonetheless, for his spiritual and moral qualities that far outweighed any advantage of height.
Rabbi Menashe Klein (Mishneh Halachos, vol. 12:271) cites additional sources indicating that even in the Amoraic Period, miracles of this sort occasionally occurred: when an individual was appointed as Rosh Yeshivah, he would suddenly grow taller, appearing more distinguished. This allowed him to fulfill his position of leadership with greater authority and presence.
Regarding Moshe Rabbenu, Chazal (Bechoros 44a) state that he, too, was of extraordinary height — ten cubits tall (4.8 - 6 meters). The Gemara notes, however, that height is a virtue only when proportional. Very tall and very thin is a flaw, not an advantage.
The Chavos Yair (Chut HaShani 97) writes that the people of Moshe’s generation must have also been very tall, reaching at least up to his shoulders. If Moshe had been too much above and beyond his people, his height would have been considered a defect, not a virtue.
The Gemara (Bechoros 45a) further states that the Hashem’s Name becomes blessed though the tall people, as the prophet Amos (9:2) says: “And I destroyed the Amorite before them, whose height was as the height of the cedars.” The fact that Hashem destroyed such a towering nation in order to give Am Yisroel their land should inspire us to live righteously.
The Gemara (Niddah 24b) also describes the “decline of the generations,” listing how the sages of each generation were shorter than those before them: Abba Shaul was the tallest in his generation, and Rabbi Tarfon reached his shoulder; Rabbi Tarfon was the tallest in his generation, and Rabbi Meir reached his shoulder; Rabbi Meir was the tallest in his generation, and Rabbi Yehudah HaNasi reached his shoulder; Rabbi Yehudah HaNasi was the tallest in his generation, and Rabbi Chiyya reached his shoulder; Rabbi Chiyya was the tallest in his generation, and Rav reached his shoulder;
Rav was the tallest in his generation, and Rav Yehudah reached his shoulder; Rav Yehudah was the tallest in his generation, and a man named Ada the attendant reached his shoulder.
The governor of Pumbedita reached only to Ada’s waist, and the rest of the people -- to the governor’s waist.
Some interpret this decline literally, while others see it as a metaphor. Either way, the message is clear: a leader must stand “above his people,” physically or symbolically, even if he is a non-Jewish ruler, such as the governor of Pumbedita.
The Chavos Yair notes that each leader was only a head taller than the tallest men of his generation, because excessive height would be a defect rather than a virtue.
Impressive Leaders
The Ran (Derashos HaRan 5) poses an interesting question: Why should impressive stature or striking physical presence be considered a virtue? Such qualities do not determine inner greatness. Why, then, do prophecy and leadership appear to depend on them?
The Ran explains that one who possesses a commanding presence naturally conveys his words with greater force and clarity. Since the role of a prophet or leader is to guide, influence, and uplift others, his appearance is a practical instrument he is given for fulfilling that mission.
In other words, when a person is entrusted with a task, he is granted the means to carry it out. When the Creator fashioned man, He formed him with the potential to impact those around him. Thus, prophets, kings, judges, and communal leaders are, ideally, endowed with dignity and presence that instinctively evoke respect, enabling them to elevate their followers.
Communicating truth involves more than spoken words. People absorb a message through tone, expression, posture, and bearing. The full impression of a message is woven from all these elements together. Therefore, in a perfectly ordered world, one in which Divine blessing flows unhindered, leaders would naturally possess these external tools of influence.
However, since the sin of Adam HaRishon and through subsequent moral failings, the world lost its original harmony. As a result, there are times when leaders are spiritually profound yet lack the external traits that once would have accompanied such greatness. In this sense, part of Bilam’s curse manifests: Jewish’s leaders may not always appear majestic or imposing.
But this absence does not diminish our leaders’ stature. Rather, it reflects the spiritual state of the generation. The leader’s message is as true as ever; it simply requires greater effort from those who receive it. When our generation lacks the natural receptivity to be moved by presence alone, we must work to attune ourselves to the inner radiance of holiness. We must learn to look past externals and recognize greatness by the enduring truth that speaks from within, without the external reflection.
Prerequisite for Prophecy
The Lechem Mishneh (Yesodei HaTorah 7:1) and Masores HaShas (Shabbos 92a, Nedarim 38a) note an apparent contradiction.
The Gemara (Shabbos 92a) states: “The Divine Presence rests only upon one who is wise, strong, wealthy, and tall.” Taken literally, this refers to intellectual wisdom, physical strength, wealth, and impressive stature. However, the Gemara in Nedarim (38a) says: “The Divine Presence rests only upon one who is wise, strong, wealthy, and humble.” Not “tall” -- but “humble.”
Is tall physical stature a prerequisite for prophecy? The Rambam (Yesodei HaTorah 7:1) writes: “Prophecy rests only upon one who is exceedingly wise, strong in his character traits, whose Inclination never overcomes him in any matter, but who continually overcomes his Inclination through reason; one of broad and correct understanding, and physically whole.”
Thus, “strong” refers not to physical might but to moral strength, as in “Who is mighty? He who conquers his inclination.” “Wealthy” means rich in spirit, and “tall” refers to wholeness of body and character (see Lechem Yehudah).
Indeed, the Kesef Mishneh interprets the Rambam in this manner, but still questions it, since the Gemara in Nedarim seems to speak of literal, physical traits. He therefore concludes that the Rambam defined the essential conditions for prophecy, and omitted the nonessential physical ones.
To explain why the Rambam does not list the Gemara’s literal traits, the Kesef Mishneh cites the Rosh (Nedarim 38a), who notes that several prophets were granted prophecy even without all those physical qualities. Hence, the Gemara’s prophetic prerequisites must mean that prophecy dwells permanently only upon those possessing such attributes, though others may receive it occasionally.
Accordingly, the Rambam listed only the indispensable spiritual prerequisites, not those required for enduring prophecy.
Rabbi Eliezer Rokach (Turei Even, Yesodei HaTorah 7:1) explains that there is a dispute between the Gemara in Shabbos and the Gemara in Nedarim. However, other passages indicate that prophecy may rest even upon someone who is poor or physically small, and based on these sources, the Rambam concluded that such physical features are not halachically necessary for prophecy.
The Shalmei Nedarim (Nedarim 38a) notes that the Rambam himself, in Shemoneh Perakim (Chapter 7), does not interpret the Gemara’s description literally. According to him, “wise” refers to intellectual clarity and insight rather than academic scholarship; “strong” and “wealthy” describe inner qualities — moral strength and emotional contentment, not physical power or material riches.
He further explains that a prophet need not possess complete perfection in every trait, but should maintain general balance and wholeness of character. The Rambam does not, however, clarify how he understood the requirements of being “tall” or “humble.” (For a deeper exploration of the Rambam’s understanding of the qualities required for prophecy, see Guide for the Perplexed, Part II, Chapter 32.)
Height as a Virtue
The Gemara (Berachos 31b) teaches that when a woman is wrongly suspected of adultery and successfully passes the Sotah test, she receives several blessings. One of these is that if she had previously given birth to short children, she would now give birth to tall ones, implying that height is regarded as a positive quality.
The Ya’avetz (Mor U’Ketzia, Orach Chaim 225) raises a question: if height is considered a virtue, why did Chana pray that her son should be “neither too tall nor too short”? Her prayer was answered, yet Shmuel grew to become a prophet, requiring him to be tall.
The Ya’avetz resolves this by explaining that Shmuel was indeed somewhat taller than others of his generation, though not excessively so. This interpretation aligns with the Chavos Yair (Chut HaShani, 97), who clarifies that “tall” refers to a moderate height, about a head taller than the average person. However, when height is extreme, it is considered a flaw not a virtue.
Fools of Excessive Height
The Vilna Gaon (Likutei Sefer Yetzirah, Bereshis; Aderet Eliyahu, Bereshis) writes that “every excessively tall person tends to foolishness.” Such disproportion suggests a lack of harmony between heart and mind. Tuvia HaRofeh, the 17th century doctor (Ma’aseh Tuviah, Olam HaShafel, end of Chapter 1; Olam HaKatan) offers a physiological explanation, later cited in Likutei Moharan (55:6).
The Arizal (commentary to Avos 4:3) teaches that tall people often lack intellectual balance, except for those endowed with a Divine image and shadow, who are the opposite: especially elevated.
Rabbi Moshe David Valle (Sefer HaLikuttim, p. 429) explains that a tall person is like a vessel too large for its contents, unless he also possesses the spiritual capacity to fill it.
The Ya’avetz (ibid.) clarifies that these statements apply when the body is disproportionately tall and thin. However, one who is tall and well-built has, in fact, an advantage.
The Chavos Yair distinguishes between excessive height, which is a defect, and one who stands a head above others, which is a virtue.
A Giant For A Blessing
The Ya’avetz (ibid.) notes that while Chazal instituted a blessing for seeing a dwarf: “Blessed are You... Who makes creatures different”, they did not specify what blessing to say upon seeing a giant. He explains that such people are exceedingly rare, “perhaps one in a generation.”
In practice he rules that if the person’s stature creates an impressive and beautiful appearance, one should recite the blessing: “Blessed are You... Who has such creations in His world”, the same blessing said upon seeing someone of exceptional beauty. However, if the height is deforming and creates disproportion, no blessing is recited.
He recounts that as a child in Amsterdam, he once saw the emissary from the Holy Land, Chacham Yitzhaki, who was exceedingly tall, handsome, and dignified: “a head and shoulders above all.”
Marrying a Tall Man
The Mishneh Halachos (12:271) was asked whether it is important to try to find a tall groom. After reviewing many of the sources cited above, he concludes that there is indeed some advantage — provided the man’s stature is proportionate, gives him a dignified and impressive appearance, and he is also wise and spiritually developed.
However, when comparing prospective matches, spiritual stature always takes precedence over physical height. Only when the spiritual level is equally exceptional may one consider physical stature as an added virtue.
