Deep Dive into Izevel
(ד) וַֽיְהִי֙ בְּהַכְרִ֣ית אִיזֶ֔בֶל אֵ֖ת נְבִיאֵ֣י יְהֹוָ֑ה וַיִּקַּ֨ח עֹבַדְיָ֜הוּ מֵאָ֣ה נְבִיאִ֗ים וַֽיַּחְבִּיאֵ֞ם חֲמִשִּׁ֥ים אִישׁ֙ בַּמְּעָרָ֔ה וְכִלְכְּלָ֖ם לֶ֥חֶם וָמָֽיִם׃
(4) When Jezebel was killing off the prophets of the LORD, Obadiah had taken a hundred prophets and hidden them, fifty to a cave, and provided them with food and drink.)

Here we see the start of Izevel's disregard for Hashem and for human life. Soon after marrying Achav she starts killing the prophets of Hashem. This is the second time she is mentioned in Tanach and it is her killing people and that shows her truly evil nature.

(ב) וַתִּשְׁלַ֤ח אִיזֶ֙בֶל֙ מַלְאָ֔ךְ אֶל־אֵלִיָּ֖הוּ לֵאמֹ֑ר כֹּֽה־יַעֲשׂ֤וּן אֱלֹהִים֙ וְכֹ֣ה יֽוֹסִפ֔וּן כִּֽי־כָעֵ֤ת מָחָר֙ אָשִׂ֣ים אֶֽת־נַפְשְׁךָ֔ כְּנֶ֖פֶשׁ אַחַ֥ד מֵהֶֽם׃

(2) Jezebel sent a messenger to Elijah, saying, “Thus and more may the gods do if by this time tomorrow I have not made you like one of them.”

Here, we see Izevel's evil nature again. She is now saying she is going to kill Eliyahu. The question is, why is she waiting to do so?

(א) השאלות: למה לא הרגה אותו תיכף: (ב) ותשלח איזבל ראתה כי לב אחאב נוטה אל אליהו ומצדיקו ולא ערב לבה להרגו תיכף וחשבה כי בלילה תהפך לב אחאב לשוב אל רשעו:

The Malbim asks this exact question. He explains that Izevel sees how Achav is inspired by what Eliyahu did. She wants to wait 1 day so Achav will change how he thinks.

This shows how conniving Izevel is. She knows that if she kills Eliyahu while Achav is inspired by him, that Achav will get upset. She doesn't want to lose her power and anger Achav, so she is waiting for Achav to change his opinion to hers.

(ב) וַיְדַבֵּ֣ר אַחְאָ֣ב אֶל־נָב֣וֹת ׀ לֵאמֹר֩ ׀ תְּנָה־לִּ֨י אֶֽת־כַּרְמְךָ֜ וִיהִי־לִ֣י לְגַן־יָרָ֗ק כִּ֣י ה֤וּא קָרוֹב֙ אֵ֣צֶל בֵּיתִ֔י וְאֶתְּנָ֤ה לְךָ֙ תַּחְתָּ֔יו כֶּ֖רֶם ט֣וֹב מִמֶּ֑נּוּ אִ֚ם ט֣וֹב בְּעֵינֶ֔יךָ אֶתְּנָֽה־לְךָ֥ כֶ֖סֶף מְחִ֥יר זֶֽה׃
(2) Ahab said to Naboth, “Give me your vineyard, so that I may have it as a vegetable garden, since it is right next to my palace. I will give you a better vineyard in exchange; or, if you prefer, I will pay you the price in money.”
(ג) וַיֹּ֥אמֶר נָב֖וֹת אֶל־אַחְאָ֑ב חָלִ֤ילָה לִּי֙ מֵֽיְהֹוָ֔ה מִתִּתִּ֛י אֶת־נַחֲלַ֥ת אֲבֹתַ֖י לָֽךְ׃
(3) But Naboth replied, “The LORD forbid that I should give up to you what I have inherited from my fathers!”
(ו) וַיְדַבֵּ֣ר אֵלֶ֗יהָ כִּֽי־אֲ֠דַבֵּ֠ר אֶל־נָב֨וֹת הַיִּזְרְעֵאלִ֜י וָאֹ֣מַר ל֗וֹ תְּנָה־לִּ֤י אֶֽת־כַּרְמְךָ֙ בְּכֶ֔סֶף א֚וֹ אִם־חָפֵ֣ץ אַתָּ֔ה אֶתְּנָֽה־לְךָ֥ כֶ֖רֶם תַּחְתָּ֑יו וַיֹּ֕אמֶר לֹא־אֶתֵּ֥ן לְךָ֖ אֶת־כַּרְמִֽי׃
(6) So he told her, “I spoke to Naboth the Jezreelite and proposed to him, ‘Sell me your vineyard for money, or if you prefer, I’ll give you another vineyard in exchange’; but he answered, ‘I will not give my vineyard to you.’”

Here we see what happened between Navot and Achav in two different psukim. First the original story, then Achav's retelling to Izevel. In Achav's retelling we see he left out an important information, he didn't explain that the reason Navot would not give the field is because it is his inheritance. While one could claim that the reason Navot is dead is because Achav left out this information, based off of Izevel's true nature (as seen above), having that information would not have mattered. By Izevel's unprovoked decision to kill the Navis of Hashem and when she sent a death threat to Eliyahu when he did the right thing, we see that the truth does not matter to Izevel.

(ז) וַתֹּ֤אמֶר אֵלָיו֙ אִיזֶ֣בֶל אִשְׁתּ֔וֹ אַתָּ֕ה עַתָּ֛ה תַּעֲשֶׂ֥ה מְלוּכָ֖ה עַל־יִשְׂרָאֵ֑ל ק֤וּם אֱכׇל־לֶ֙חֶם֙ וְיִטַ֣ב לִבֶּ֔ךָ אֲנִי֙ אֶתֵּ֣ן לְךָ֔ אֶת־כֶּ֖רֶם נָב֥וֹת הַיִּזְרְעֵאלִֽי׃
(7) His wife Jezebel said to him, “Now is the time to show yourself king over Israel. Rise and eat something, and be cheerful; I will get the vineyard of Naboth the Jezreelite for you.”
ואשתו הוכיחתו על אשר לא היה מבקש עלילה ללקחו או יגזלהו ממנו בחזקה, ואמר' בדרך תמיהה עתה תעש' מלוכה בישראל? ר"ל התצליח למלוכה אחרי שאין לך לב וגבורה לעשות רצונך בדבר קטון כזה? קום אכול לחם וייטב לבך כי אני אתן לך את כרם נבות היזרעאלי.

His wife rebuked him because he didn't simply demand the plot of land or want to take the field through force, and she said with surprise "Now are you acting with kingship in Israel?" It wants to say "Are you going to be successful ruling after you don't even have the heart and the strength to impose your will in a small matter like this?! Come! Get up, eat bread, and let your heart be merry because I will get you Navot the Jezreelite's vineyard."

In pasuk 7 we see Izevel taking charge. She is telling Achav what to do, but she says the she herself will get the vineyard. The Abarbanel explains that what she really means is she is questioning Achav's use of his power. She is saying that to be successful Achav needs to impose his power and be forceful. Yes Achav is upset, but maybe it is because he's just annoyed that he can't get the vineyard. When I am angry, I sometimes vent to my friends right after something happens. What I tell them might not be the actual story because I'm blinded by my anger, but they know that. My friends are just there to listen. This might be what Achav was trying to do. Instead of being there for Achav, Izevel decides to be a problem solver. She is trying to abuse Achav's power by "stealing" the vineyard. Izevel is trying to get into Achav's head to make him think something needs to be done. She is questioning his kingship to make him think he needs to force Navot to give him the land. She acts like a doting wife and tells him she will do the dirty work.

(ח) וַתִּכְתֹּ֤ב סְפָרִים֙ בְּשֵׁ֣ם אַחְאָ֔ב וַתַּחְתֹּ֖ם בְּחֹתָמ֑וֹ וַתִּשְׁלַ֣ח (הספרים) [סְפָרִ֗ים] אֶל־הַזְּקֵנִ֤ים וְאֶל־הַחֹרִים֙ אֲשֶׁ֣ר בְּעִיר֔וֹ הַיֹּשְׁבִ֖ים אֶת־נָבֽוֹת׃
(8) So she wrote letters in Ahab’s name and sealed them with his seal, and sent the letters to the elders and the nobles who lived in the same town with Naboth.

Here Izevel wrote letters in Achav’s name and SHE used his seal. Here we can see Izevel is obviously culpable because she is using Achav’s ring and she is writing the letter. Even though Achav didn’t object to this, he didn’t tell her to do this. Izevel made the decision to send the letters to the elders and nobles. Even though this is her reaction to Achav’s false information, it is an extreme response.

(י) וְ֠הוֹשִׁ֠יבוּ שְׁנַ֨יִם אֲנָשִׁ֥ים בְּנֵֽי־בְלִיַּ֘עַל֮ נֶגְדּוֹ֒ וִיעִדֻ֣הוּ לֵאמֹ֔ר בֵּרַ֥כְתָּ אֱלֹהִ֖ים וָמֶ֑לֶךְ וְהוֹצִיאֻ֥הוּ וְסִקְלֻ֖הוּ וְיָמֹֽת׃
(10) And seat two scoundrels opposite him, and let them testify against him: ‘You have reviled God and king!’ Then take him out and stone him to death.”

Now we see Izevel going to extreme and conniving measures to get Achav the vineyard. SHE is having two men falsely testify against Navot, so he will be found guilty and killed. SHE is sending out the letter of his death sentence.

(כה) רַ֚ק לֹא־הָיָ֣ה כְאַחְאָ֔ב אֲשֶׁ֣ר הִתְמַכֵּ֔ר לַעֲשׂ֥וֹת הָרַ֖ע בְּעֵינֵ֣י יְהֹוָ֑ה אֲשֶׁר־הֵסַ֥תָּה אֹת֖וֹ אִיזֶ֥בֶל אִשְׁתּֽוֹ׃
(25) Indeed, there never was anyone like Ahab, who committed himself to doing what was displeasing to the LORD, at the instigation of his wife Jezebel.

ר' לוי עבד דרש הדין קרייא אשתא ירחין לגנאי רק לא היה כאחאב אשר התמכר לעשות הרע בעיני ה' אתא לגבי בליליא א"ל מה חטית לך ומה סרחית קדמך. אית לך רישיה דפסיקא ולית לך סופיה אשר היסתה אותה איזבל אשתו. עבד דרש ליה שיתא ירחין לשבח רק לא היה כאחאב אשר איסתה אותו איזבל אשתו.

For six months, R. Levi explained the verse: “Indeed, there never was anyone like Ahab, who committed himself to doing what was displeasing to the Lord” (21:25), in a manner critical of Ahab. Ahab 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 Jezebel!” R. Levi responded by teaching this verse for six months with a favorable slant toward Ahab.

Based off of this Pasuk it seems to blame Achav, but then explains that it was because of Izevel that Achav did wrong. It is not discounting the wrong Achav did, but it is saying if it weren't for Izevel he might not have done wrong. Rav Levi also seems to agree that Izevel is truly at fault because he is more favorable toward Achav.

(כג) וְגַ֨ם־לְאִיזֶ֔בֶל דִּבֶּ֥ר יְהֹוָ֖ה לֵאמֹ֑ר הַכְּלָבִ֛ים יֹאכְל֥וּ אֶת־אִיזֶ֖בֶל בְּחֵ֥ל יִזְרְעֶֽאל׃
(23) And the LORD has also spoken concerning Jezebel: ‘The dogs shall devour Jezebel in the field of Jezreel.

(ה) גמילות חסדים מניין אנו למדין לאבלים, מאיזבל, שהיתה ביתה סמוך לשוק וכל מת שהיה עובר בשוק היתה יוצאת מתוך ביתה ומכה בכפי ידיה ומקוננת בפיה ומהלכת עשרה צעדות וכל חתן שהיה עובר בשוק היתה יוצאה מתוך ביתה ומצלצלת בכפי ידיה ומקלסת בפיה ומהלכת עשר צעדות ונתנבא עליה אליהו זכור לטוב הכלבים יאכלו את איזבל בחלק יזרעאל והאברים שהיו גומלי חסד לא שלטו הכלבים בהם שנ' וילכו לקברה ולא מצאו בה וכו'.

(5) 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). But over the limbs which were (employed in) showing loving-kindness, the dogs had no power, as it is said, "And they went || to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands" (2 Kings 9:35).

Even though Izevel was bad, no one is entirely evil. The Pirkei DeRabbi Eliezer explains that whenever a corpse was carried through the market, Izevel would follow behind it clapping and singing praise to show respect to it. Because of this, the dogs weren't able to eat the parts of Izevel that did this act of kindness. This shows Hashem might punish people for the bad they do, but he doesn't discount the good they've done in doing so.