The Rise, Fall, and Repentance of King Achav

King Achav, son of Omri, ruled the northern Kingdom of Israel between 871–852 BCE, during the era of the prophet Eliyahu. His reign was marked by idolatry, political alliances, and moral corruption, but also by a surprising act of repentance that left a lasting impression on Jewish tradition.

A King Who Provoked Hashem

Achav was infamous for promoting the worship of the Baal, a foreign idol. His marriage to Izevel, daughter of Etbaal king of the Sidonians, solidified a dangerous alliance and intensified the spread of idolatry. Izevel executed nearly all the prophets of Hashem, except for 100 who were hidden by the righteous Ovadiah in a cave. The political marriage between Achav and Izevel also laid the foundation for a new alliance with the southern Kingdom of Judah, as their daughter Atalyah married Yehoram, son of King Yehoshafat of Judah.

Achav's end came in battle against Aram. Trusting a false prophecy from Tzidkiyahu ben Kenaanah, he fell in war. The Talmud (Sanhedrin 11) notes that only Achav died in battle, which is understood as Divine judgment.

His confrontations with Eliyahu were legendary. When Eliyahu declared that no rain or dew would fall until further notice, years of drought followed. When they met again, Achav mocked Eliyahu as the “troubler of Israel,” only to be rebuked in return. Eliyahu called for a public showdown on Mount Carmel with the prophets of Baal. Achav agreed, and the resulting miracle, witnessed by the people of Israel, dramatically affirmed the truth of Hashem.

Injustice and Judgment

Achav’s sins are listed among the gravest in Jewish history. The Talmud (Sanhedrin 90) names him as one of three kings who have no share in the World to Come: Yeravam, Achav, and Menashe.

According to Rabbi Yochanan (Sanhedrin 102b), “There was not a single furrow in the Land of Israel on which Achav did not place an idol and bow to it.” He even inscribed on the gates of Shomron: “Achav denies the God of Israel.” On account of these things, he was cut off from eternal reward.

One of the most egregious moments of his reign was the murder of Navot, who refused to sell his ancestral vineyard in the Jezreel Valley. Izevel engineered a false trial accusing Navot of blaspheming God and the king, resulting in his execution and the seizure of his land by Achav, in light of his status as king. This crime aroused Hashem’s wrath, and Eliyahu was sent to deliver a sharp rebuke: “Have you murdered and also inherited?” The prophet foretold dire consequences for Achav and his dynasty (Melachim I, 21:28–29).

The Rambam (Mishneh Torah, Hilchot Rotzeach 4:9) uses Achav as a case study in the gravity of murder. Even though Achav did not kill Navot directly, he was held fully accountable. “When Achav’s sins were weighed, nothing sealed his fate but the blood of Navot,” writes the Rambam, emphasizing the severity of causing another’s death, even indirectly.

A Shocking Turn Toward Teshuvah (Repentance)

Despite his many sins, Achav’s moment of repentance was genuine and accepted. The Book of Melachim (Melachim I 21:27–29) describes his reaction to Eliyahu’s rebuke: “When Achav heard these words, he tore his garments, put sackcloth on his flesh, fasted, lay in sackcloth, and walked meekly.” Hashem then said to Eliyahu: “Have you seen how Achav humbled himself before Me? Because he has humbled himself, I will not bring the disaster in his days, but in the days of his son.”

Pirkei DeRabbi Eliezer (chapter 43) expands on this moment: Achav fasted, prayed fervently, and studied Torah constantly for the rest of his life, never returning to his evil ways. His repentance was accepted.

The sages note that although Achav’s sins were numerous, he was generous with his wealth, especially in supporting Torah scholars. According to tradition, his mitzvot (Divine commandments) and sins were evenly balanced. His humility and contributions to Torah study helped atone for half of his misdeeds.

Bamidbar Rabbah teaches that despite the idolatry of Achav’s generation, they were not informers. Their unity and loyalty to one another led to military victories. In contrast, King Shaul’s generation was full of informants, which led to repeated defeats.

The Sages also said of Achav: “He loved the Torah and honored it. He could interpret Torat Kohanim in 85 different ways.” Rabbi Yochanan asked, “Why did Achav merit kingship? Because he honored the Torah, which was given with 22 letters” (Sanhedrin 102b).

The Yalkut Shimoni (Melachim, entry 212) holds up Achav as a striking example of the power of teshuvah: “Because he humbled himself, Hashem accepted him."

Though Achav’s reign was marred by idolatry and bloodshed, his final act of sincere repentance remains one of the most powerful testimonies to the transformative potential of teshuvah.