House of Ahav

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1. Navot's Vineyard (Part 7)

   Ahav's First Response vs. Second Response

   Rabbi Elchanan Samet

   The comparison of Ahav’s House to the Houses of Yerovam and Basha implies that the House of Ahav will be nothing but a brief episode, devoid of influence, in the stormy history of the Kingdom of Israel. All of the enormous efforts at which Omri and Ahav had excelled – the creation of the new capital city and other cities, the forging of courageous political ties, the reinforcement of Israel's army – all of this will be counted for nothing! All of Ahav's positive qualities as the king of Israel, seeking the welfare of his nation, were dealt a mortal blow with Eliyahu's message that his royal line was about to end. This causes Ahav to repent.

2. Ahazya (Part 1)

   Rabbi Elchanan Samet

   The short and bitter reign of Ahazya son of Ahav is characterized by sin and failure. He surpasses the evil of his father by becoming personally involved in idol worship. As a leader, his partnership with Yehoshafat fails, and Moav rebels from under Israelite control. He falls ill and dies with no son to take the throne from him. The narrative is described through the sending of messengers by Ahazya. 

3. Confrontation, Punishment, Submission

   Rabbi Alex Israel

   There are two dimensions to Ahav's demise. On a personal level, Ahav is worse than all of his predecessors. However, the House of Omri, Ahav's royal lineage, is just another chapter in the dismal succession of kings of the Northern kingdom. 

   One might argue that the most severe of Ahav's crimes was idolatry, a sin on a national scale, whereas the murder of Navot was a personal crime, which didn't affect the national temper and did not influence wider ethical norms in ancient Israel. The Rambam insists, however, that murder is at the top of the pyramid, as it causes “the destruction of civilization,” the disintegration of society, undermining its cohesion and trust.

   On this backdrop, Ahav's sudden teshuva is disconcerting, arousing a sense of astonishment. Can one make amends so easily? Both in the subsequent texts and in the Midrash the degree and depth of Ahav's teshuva remains an open topic.

    

4. Yehoshafat, King of Yehuda

   Rabbi Alex Israel

   The brief description of Yehoshafat in Kings I indicates  that his perios was one of enormous prosperity and extensive political hegemony over the region. In Divrei Hayamim, his reign is described in luxurious detail, spanning four extensive chapters. Yehoshafat is determined to actively pursue national unity with the Northern kingdom and the House of Ahav despite prophetic criticism. The results of this questionable policy included one failed military campaign and a broken fleet of ships. Yehoshafat began his monarchy with a passion for spreading Torah, and later , upon receiving the criticism of the prophet he decides to rehabilitate the legal system.

   As a king, Yehoshafat is superior even to Shlomo in his positive and responsive interactions with the prophet and in the fact that, despite his association with Ahav, he is insusceptible to idolatry.  In the landscape of Sefer Melakhim, Yehoshafat stands as one of the greatest and most impressive kings of Yehuda.

5. Elisha's Tears

   Rabbi Alex Israel

   Eliyahu's mission to avenge the sinful kingdom of Israel and the House of Ahav by appointing Hazael as King of Aram, Yehu as King of Israel is not preformed by him, but by Elisha who is also part of this mission. Elisha instigates Hazael's reign in this chapter, but his character is a non-vindictive figure. Elisha's role is to mitigate the force of Aram and to ultimately prophesy the reversal of the tables in favor of Israel. 

6. Chronology, Structure, and Two Judean Kings

   Rabbi Alex Israel

   In many of the Elisha stories the king in the story is not identified. While many assume that the anonymous king is Yehoram, Ahav's son, because of the sequence of the chapters, the good relationship between Elisha and the king in some of the stories and the ease in which Aram lays seige to Shomron indicate that the kings in the story belong to Yehu's dynasty. Two possible explanations are offered as to the non-chronological order of the Elisha's stories.

   Yehoram, King of Yehuda, strays from the path of Yehoshafat his father and adopts the path of the House of Ahav, of which his wife Atalya is a daughter. Besides the spiritual turmoil that his rule brings, Yehoram murders all of his brothers who he views as a threat to his rule and loses control over areas that have been under the rule of Yehuda since David's reign. How does Eliyahu send Yehoram a castigating letter long after his disappearance?

7. The Yehu Revolution

   Rabbi Alex Israel

   At first glance Yehu seems to adopt the zealotry of Eliyahu in destroying the house of Ahav and the worship of Ba'al. Elisha removes himself from this episode by sending one of his disciples to anoint Yehu and begin the rebellion. However, are all the people killed by Yehu justified? Are the violent and gory methods which he utilizes to execute his plans justified? Is Yehu to be remembered as a righteous king?

8. The Wicked Queen and the Boy King - Atalya and Yoash

   Rabbi Alex Israel

   Despite the fact that the House of Ahav is in ruins after Yehu's rebellion, Atalya, driven like her mother Izevel by power, seizes the opportunity of her son Ahazyahu's death, killing her children and grandchildren and seizes the throne. Her rule marks the first break in the Davidic dynasty and is only overturned by a conspiracy in the highest circles of the kingdom. Yoash, her grandson, becomes the king at the age of seven and his heavily influenced by the Kohanim and the Beit HaMikdash. When he grows into a man he demands that the Kohanim raise money to repair the Beit HaMikdash. The initial method for raising funds - private initiatives by the Kohanim - fails and is not accountable. Only when a public and accountable system is initiated are the necessary funds raised.

9. King Menashe – An Idolatrous Kingdom

   Rabbi Alex Israel

   Menashe introduces idolatry and bloodshed into Yehuda in ways previously unknown. He accepts complete Assyrian domination and sets the wheels of destruction and exile into motion. Sefer Melakhim ends the description of Menashe on this note. However, Divrei HaYamim describes Menashe being taken into captivity by the Assyrian general, praying to God, repenting, God returning him to his kingdom and Menashe removing the idolatry that he instituted. This enormous gap between the two stories shed light on the different agendas of the two books. Despite his repentance, Menashe's negative influence impacted beyond his reign, and specifically to his son Amon who followed in his evil ways.