Jezebel

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The Power and Influence of Jezebel

COMMENTARY

Jezebel is portrayed as a powerful and influential figure who introduces the worship of Baal and Ashera into Israel, making her a formidable adversary to the Israelite kings. The dramatic narratives in the Books of Kings highlight the significant roles of Jezebel and Athaliah as villainesses who challenge the worship of God.

The narratives in this section are colorful and dramatic, and, amid all the male bravado, feature two powerful women as villainesses. Izevel, whose name (English, “Jezebel”) came to be synonymous with a dangerous female, is the very personification of the Enemy in the Bible, as she brings into her marriage hundreds of priests of Baal and Ashera. Those deities become YHWH’s chief rivals for the hearts of the Israelites. In a text that rarely gives space to queens, Izevel is more than a match for most of the Israelite kings, including her husband…

The Early Prophets, by Everett Fox, Kings, Part III; Omrides and Prophets 6

The Fall of Jezebel

TANAKH

Jezebel's actions led to severe divine retribution, showcasing the consequences of extreme wickedness and idolatry. The Book of Kings I details the divine judgment against Jezebel and Ahab's lineage due to their evil deeds and idolatry.

And GOD has also spoken concerning Jezebel: ‘The dogs shall devour Jezebel in the field of Jezreel. All of Ahab’s line who die in the town shall be devoured by dogs, and all who die in the open country shall be devoured by the birds of the sky.’” (Indeed, there never was anyone like Ahab, who committed himself to doing what was displeasing to GOD, at the instigation of his wife Jezebel.

I Kings 21:23-25

Jezebel's Compassionate Acts

MIDRASH

Jezebel, often vilified in biblical texts, is shown in a different light through her acts of loving-kindness towards mourners. Pirkei DeRabbi Eliezer, a midrashic work, offers a nuanced portrayal of Jezebel, highlighting her compassionate actions despite her negative reputation.

Whence do we learn (the duty of) showing loving-kindness to mourners? From Jezebel, the daughter of Ethbaal. The palace of Jezebel, daughter of Ethbaal, was near the market-place. When any corpse was carried through the market-place, she would go forth from her palace, and she clapped with the palms of her hands and praised with her mouth, and she followed the corpse ten steps. Concerning her, Elijah, be he remembered for good, prophesied (and said): "In the portion of Jezreel shall the dogs eat the flesh of Jezebel" (2 Kings 9:36)…

Pirkei DeRabbi Eliezer 17:5

Elijah’s Dilemma

COMMENTARY

After his victory at Mount Carmel, why did Elijah not kill King Ahab and Queen Jezebel, the main instigators of idol worship? Chaim Jachter’s contemporary study of the Book of Kings explores Elijah’s decisions and actions following his triumph over the prophets of Ba’al.

Eliyahu HaNavi scores a great victory for Hashem at Har HaCarmel (Melachim I 18). He capitalizes on this great victory by encouraging and leading the nation (see Melachim I 18:40 with Radak) to execute the four hundred Ba’al missionaries who are imported by Izevel to attract the Bnei Yisrael to Ba’al worship. TABC students, though, wondered why Eliyahu HaNavi does not also kill the prime instigators of Avodah Zarah in Malchut Yisrael, Achav and Izevel.

From David to Destruction, Eliyahu HaNavi and the Drought of Faith, Why Not Also Kill Achav and Izevel? 2

Obadiah's Courage Against Jezebel

COMMENTARY

Obadiah's bravery and righteousness shine through as he risks his life to save the prophets from Jezebel's persecution. The Tze'enah Ure'enah, a Yiddish commentary from the late 16th century, summarizes his role.

“Ahab summoned” [18:3]. King Ahab summoned Obadiah who was in charge of his house. Obadiah feared God even when he was in the house of an evildoer. What good did he do? When Jezebel, the wife of Ahab, was killing all the righteous prophets, Obadiah hid fifty in a cave and another fifty in another cave and gave them food and drink. Obadiah risked his life with this. If Jezebel had known this, she would have killed him.

Tze'enah Ure'enah, Haftarot, Ki Tisa 5

Archaeological Insights into Jezebel's Downfall

COMMENTARY

The archaeological perspective offers a tangible connection to the biblical narrative of Jezebel's downfall and the gruesome fate of Ahab's children. Tamar Weissman’s work explores the archaeological evidence that may pinpoint the exact location where the heads of Ahab’s seventy children were displayed at the entrance gate of Jezreel.

It is almost too much to suggest that this tower was the one where Jezebel met her death. After all, how often can we place the exact location of key biblical events? It must have been in one of the towers of Jezreel, certainly. Ussishkin does suggest a definitive location for the piling up of the dismembered heads of Ahab’s seventy children, killed on Jehu’s orders in Samaria. According to II Kings 10:8, the heads were put on display at the entrance gate of Jezreel, where the archaeologist excavated on the southern casemate wall.

Tribal Lands, Chapter 6; Yissakhar 115

The Downfall of Ahab's Dynasty

TANAKH

Jezebel's direct involvement in the death of Naboth led to a prophecy by Elijah about the downfall of Ahab's dynasty. Rabbi Adin Steinsaltz's modern translation and commentary on the Hebrew Bible provides a clear and engaging account of Jezebel's actions and their consequences.

(I Kings 21:1–29)
Ahav, Izevel, and the Vineyard of Navot
Ahav not only sins by worshipping the pagan god Baal, but he is also guilty of shedding innocent blood. In the following chapter, he and his wife are motivated to sin by crude avarice: Izevel causes the death of an innocent man simply because Ahav desires that man’s inheritance. Following this terrible deed, Elijah the prophet returns to Ahav and prophesies to him about the bitter and lowly end of his dynasty.

Steinsaltz Introductions to Tanakh, I Kings, Section Preface 25

Jezebel's Adornment

COMMENTARY

Jezebel's act of adorning herself to greet her adulterers is a vivid metaphor for Israel's infidelity to God. Rashi, the renowned 11th-century French biblical commentator, draws a parallel between Jezebel's adornment in I Kings and Israel's spiritual betrayal.

How you adorn Heb. תיטבי. You adorn yourself to greet your adulterers. Comp. “And she adorned her head” (I Kings 9:30) concerning Jezebel in the section dealing with Jehu.

Rashi on Jeremiah 2:33:1

Elijah's Challenge at Mount Carmel

COMMENTARY

Elijah's dramatic challenge at Mount Carmel was a pivotal moment in the struggle between monotheism and idolatry during the reign of Ahab and Jezebel. Rabbi Jonathan Sacks, in his ethical exploration of the weekly Torah portion, delves into the significance of this event and its implications for religious truth and moral courage.

In the course of his analysis, Rambam turns to the prophet Elijah and the text that forms the haftara for Parashat Pinḥas. Under the reign of Ahab and Jezebel, Baal worship had become the official cult. God’s prophets were being killed. Those who survived were in hiding. Elijah responded by issuing a public challenge at Mount Carmel. Facing four hundred of Baal’s representatives, he was determined to settle the question of religious truth once and for all.

Essays in Ethics; A Weekly Reading of the Jewish Bible, Pinhas; Elijah and the Still, Small Voice 18