רַ֚ק לֹֽא־הָיָ֣ה כְאַחְאָ֔ב אֲשֶׁ֣ר הִתְמַכֵּ֔ר לַעֲשׂ֥וֹת הָרַ֖ע בְּעֵינֵ֣י יְהוָ֑ה אֲשֶׁר־הֵסַ֥תָּה אֹת֖וֹ אִיזֶ֥בֶל אִשְׁתּֽוֹ׃
But there was none like unto Ahab, who did give himself over to do that which was evil in the sight of the LORD, whom Jezebel his wife stirred up.
From David to Destruction
Melachim I 21:25-26 sums up Achav’s life with the following assessment:
From David to Destruction
Why, then, is Achazyahu granted a share in Olam HaBa? Melachim I 22:53 states that Achazyahu follows the evil ways of his father and mother. Achazyahu is a classic Tinok SheNishbah, an individual compared to a child captured and raised among non-Jews and thus not held responsible for his sins, due to his upbringing (see Rambam Hilchot Mamrim 3:3). In this world, however, Hashem throws the proverbial book at Achazyahu for the terrible example he sets for his subjects. He is removed immediately without leaving progeny. Achav is denied a share in Olam HaBa since he is an innovator in evil, as Rashi notes to Melachim I 21:25. He introduces outright Avodah Zarah into the Northern Kingdom and tries to break the social expectations of justice during the Navot affair (see Radak to Melachim I 21:10). Achav is not in any sense a Tinok SheNishbah. He is a pioneer in evil in both spiritual and social matters. Moreover, he remains entrenched in evil even after Hashem grants him the gift of extra time to repent (see Melachim I 21:29). A person who lives such a life deserves no extension of mercy in the next world.
From David to Destruction
For six months, R. Levi explained the verse: “Indeed, there was never anyone like Achav, who committed himself to doing what was displeasing to the Lord” (Melachim I 21:25), in a manner critical of Achav. Achav came to R. Levi in a dream, and protested: “How have I wronged you? Is there only a first half to this verse? [The second half reads] ‘at the instigation of his wife Izevel!’” R. Levi responded by teaching this verse for six months with a favorable slant toward Achav.