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 Yisrael, 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 Klal Yisrael, 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 Medrash 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.
The Yalkut Shimoni on Tehillim (45) learns from two pasukim 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 (Shu”t 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 Rabbeinu, Chazal (Bechoros 44a) state that he, too, was of extraordinary height — ten amos [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 Pumbedisa 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 Pumbedisa.
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.
