רַ֚ק לֹֽא־הָיָ֣ה כְאַחְאָ֔ב אֲשֶׁ֣ר הִתְמַכֵּ֔ר לַעֲשׂ֥וֹת הָרַ֖ע בְּעֵינֵ֣י יְהוָ֑ה אֲשֶׁר־הֵסַ֥תָּה אֹת֖וֹ אִיזֶ֥בֶל אִשְׁתּֽוֹ׃
(A la verdad ninguno fué como Achâb, que se vendiese á hacer lo malo á los ojos de SEÑOR; porque Jezabel su mujer lo incitaba.
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.