Jezebel is portrayed by the Rabbis as a wicked woman who represents the negative influence of Gentile women who turned Israel’s heart to idolatry.
She is a corrupting influence on her husband Ahab, who is drawn to idolatry and away from God because of her.
Her influence on Ahab leads the rabbis to portray him as somewhat less culpable for his actions. Nevertheless, the Rabbis also indicate a favorable aspect of her character.
The Rabbis count Jezebel among the four women who ruled in the world, two of whom were enthroned in Israel (Jezebel and Athaliah), and two who reigned over other peoples (the heathen Semiramis and Vashti) (Esther Rabbah 3:2).
In the midrashic account, Ahab had one hundred and forty sons, seventy in Samaria (who are mentioned in II Kings 10:1), and an additional seventy in Jezreel, who were born to Jezebel by her and women she chose to sleep with her husband, according to their custom at the time (and who are not mentioned in the Bible).
Each of these sons had two palaces, a summer palace and a winter one. The Rabbis apply to these offspring the passage (Amos 3:14–15): “That when I punish Israel for its transgressions […] I will wreck the winter palace together with the summer palace; the ivory palaces shall be demolished, and the great houses shall be destroyed, declares the Lord,” from which some Rabbis deduce that each of Ahab’s sons had four or even six palaces
(Midrash Samuel 2:1). This midrash is meant to demonstrate the great fall of Jezebel and Ahab, with nothing remaining of their so numerous progeny and their considerable wealth and possessions
Jezebel’s Sins
Idolatry was Jezebel’s most grievous sin. She would fatten the prophets of Baal and Asherah, thus vexing God and arousing His ire (Song of Songs Rabbah 1:6:4).
The midrash states that when Jezebel, who was the daughter of Ethbaal of the Phoenicians, came into Ahab’s home she taught him pagan practices, and thus he fell into the web of idolatry
Ahab appears in other midrashim as capricious: he worshipped the Lord, but was adversely influenced by his wife.
The Rabbis expound his name as Ah-av: a brother (ah) to Heaven, and a father (av) to idolatry. When faced with hardship, he turned to God, as depicted in Prov. 17:17: “A brother is born to share adversity.”
Most of the time, however, he was close to idolatry, as a son to his father (BT Sanhedrin 102b). One view argues that Ahab’s merits and transgressions were balanced, while other Rabbis oppose this, and argue that his house was awash in idolatry and his sins more numerous than his merits.
Nonetheless, he was forgiven for half his misdoings, since Jezebel donated gold coins to idolatry every day, while Ahab generously gave Torah scholars the benefit of his possessions.
Since Ahab honored the Torah, with its twenty-two letters, he was rewarded by ruling for twenty-two years (BT Sanhedrin 102b).
Another indication of her power is the story of Naboth (1 Kings 21).
Ahab (Jezebel’s husband) wishes to buy Naboth’s vineyard, which is adjacent to the royal complex in Jezreel.
Naboth refuses to give or sell it, claiming its status as nontransferable ancestral land. Ahab is depressed by this but cannot do anything.
Jezebel, who sees the matter as a test case of monarchic power (v. 7), finds a way: she writes to the elders and dignitaries of Jezreel, asking them to bring two false witnesses to claim that Naboth has cursed the king and God. Such behavior signifies treason; Naboth is stoned to death, and his property reverts to the king.
Although the letter is ostensibly signed with the king’s seal (v. 8), the report comes back to Jezebel (v. 14). She tells Ahab that he can inherit Naboth’s land, and he does so.
Elijah protests to Ahab, “Thus says the Lord: Have you killed, and also taken possession?” (v. 19); he prophesies that Ahab’s male descendants will die prematurely, his dynasty will perish, and that the “dogs shall eat Jezebel within the bounds of Jezreel” (v. 23).
Ahab dies a brave soldier’s death in Samaria (1 Kings 22); his son and Jezebel’s, Ahaziah, succeeds to the throne for two years and then dies.
His brother Jehoram succeeds him and is killed by Jehu, the new contender for the throne (2 Kings 9). Jezebel is killed by Jehu as well (2 Kgs 9:31–37): as she regally awaits Jehu and her doom in the Jezreel palace, some palace officials drop her through the lattice window.
By the time Jehu has finished eating and orders that she be buried “for she is a king’s daughter” (2 Kgs 9:34), the dogs have already eaten most of her carcass—in keeping with Elijah’s prophecy.
Jezebel’s Good Deeds
Despite their negative description of Jezebel, the Rabbis did not refrain from enumerating her merits when she was worthy of praise.
When Elijah forecasts Jezebel’s end he prophecies (I Kings 21:23): “The dogs shall devour Jezebel in the field of Jezreel.”
This prophecy is only partially fulfilled, for when her body is eaten by the dogs, they leave her feet and hands (II Kings 9:35).
The midrash explains that these parts remained because of the acts of kindness that Jezebel performed with them.
Jezebel’s home was close to the marketplace, and whenever a funeral procession passed by, she would come forth from her house, strike with her hands, lament with her mouth, and walk ten paces.
When a bridegroom passed through the marketplace, she would come out, clap her hands, call out with her mouth, and walk ten steps after him (Pirkei de-Rabbi Eliezer [ed. Higger], chap. 17).
This midrashic account teaches that God rewards good deeds, even in a wicked woman, since the limbs that performed laudable acts were the recipients of divine lovingkindness.