How did Moses bring tidings of joy unto the people of Israel, imparting consolation to their souls, and assurance to their hearts? Did he just talk to them or did he write down some of his conversations with God? If he just talked to them, how do we know that? If he wrote things down, where are they?
We cannot know any of this for certain. All I know for sure about Moses is what Baha’u’llah or Abdu’l-Baha wrote about Him. Anything else is just religious traditions.
From Letters Written on Behalf of the Guardian:
...The Bible is not
wholly authentic, and in this respect is not to be compared with the Qur'an, and should be wholly subordinated to the authentic writings of Bahá'u'lláh.
(28 July 1936 to a National Spiritual Assembly)
When 'Abdu'l-Bahá states we believe what is in the Bible, He means in substance. Not that we believe every word of it to be taken literally or that every word is the authentic saying of the Prophet.
(11 February 1944 to an individual believer)
We cannot be sure of the authenticity of any of the phrases in the Old or the New Testament. What we can be sure of is when such references or words are cited or quoted in either the Quran or the Bahá'í writings.
(4 July 1947 to an individual believer)
Except for what has been explained by Bahá'u'lláh and 'Abdu'l-Bahá, we have no way of knowing what various symbolic allusions in the Bible mean.
(31 January 1955 to an individual believer)
From letters written on behalf of the Universal House of Justice:
...The Bahá'ís believe that God's Revelation is under His care and protection and that the essence, or essential elements, of what His Manifestations intended to convey has been recorded and preserved in Their Holy Books. However, as the sayings of the ancient Prophets were written down some time later, we cannot categorically state, as we do in the case of the Writings of Bahá'u'lláh, that the words and phrases attributed to Them are Their exact words.
(9 August 1984 to an individual believer)
The Bible: Extracts on the Old and New Testaments
How did the writer of the following come to know this?
After Him came Moses, He Who held converse with God. The soothsayers of His time warned Pharaoh in these terms: “A star hath risen in the heaven, and lo! itforeshadoweth the conception of a Child Who holdeth your fate and the fate of your people in His hand.” In like manner, there appeared a sage who, in the darkness of the night, brought tidings of joy unto the people of Israel, imparting consolation to their souls, and assurance to their hearts. To this testify the records of the sacred books. Were the details to be mentioned, this epistle would swell into a book.”
Baha’u’llah was all the Prophets, just as Muhammad and all the other Prophets were all the Prophets, so the Prophets that came after have the memory of all that happened before. They each have a different human body but they share the same Spirit.
“These Manifestations of God have each a twofold station. One is the station of pure abstraction and essential unity. In this respect, if thou callest them all by one name, and dost ascribe to them the same attributes, thou hast not erred from the truth. Even as He hath revealed: “No distinction do We make between any of His Messengers.” For they, one and all, summon the people of the earth to acknowledge the unity of God, and herald unto them the Kawthar of an infinite grace and bounty. They are all invested with the robe of prophethood, and are honored with the mantle of glory. Thus hath Muḥammad, the Point of the Qur’án, revealed: “I am all the Prophets.” Likewise, He saith: “I am the first Adam, Noah, Moses, and Jesus.” Similar statements have been made by Imám ‘Alí. Sayings such as these, which indicate the essential unity of those Exponents of Oneness, have also emanated from the Channels of God’s immortal utterance, and the Treasuries of the gems of Divine knowledge, and have been recorded in the Scriptures. These Countenances are the recipients of the Divine Command, and the Day Springs of His Revelation. This Revelation is exalted above the veils of plurality and the exigencies of number. Thus He saith: “Our Cause is but One.” Inasmuch as the Cause is one and the same, the Exponents thereof also must needs be one and the same. Likewise, the Imáms of the Muḥammadan Faith, those lamps of certitude, have said: “Muḥammad is our first, Muḥammadis our last, Muḥammad our all.”
It is clear and evident to thee that all the Prophets are the Temples of the Cause of God, Who have appeared clothed in divers attire. If thou wilt observe with discriminating eyes, thou wilt behold Them all abiding in the same tabernacle, soaring in the same heaven, seated upon the same throne, uttering the same speech, and proclaiming the same Faith. Such is the unity of those Essences of Being, those Luminaries of infinite and immeasurable splendor! Wherefore, should one of these Manifestations of Holiness proclaim saying: “I am the return of all the Prophets,” He, verily, speaketh the truth. In like manner, in every subsequent Revelation, the return of the former Revelation is a fact, the truth of which is firmly established….
The other station is the station of distinction, and pertaineth to the world of creation, and to the limitations thereof. In this respect, each Manifestation of God hath a distinct individuality, a definitely prescribed mission, a predestined revelation, and specially designated limitations. Each one of them is known by a different name, is characterized by a special attribute, fulfils a definite mission, and is entrusted with a particular Revelation. Even as He saith: “Some of the Apostles We have caused to excel the others. To some God hath spoken, some He hath raised and exalted. And to Jesus, Son of Mary, We gave manifest signs, and We strengthened Him with the Holy Spirit.”
It is because of this difference in their station and mission that the words and utterances flowing from these Well Springs of Divine knowledge appear to diverge and differ. Otherwise, in the eyes of them that are initiated into the mysteries of Divine wisdom, all their utterances are, in reality, but the expressions of one Truth. As most of the people have failed to appreciate those stations to which We have referred, they, therefore, feel perplexed and dismayed at the varying utterances pronounced by Manifestations that are essentially one and the same.
It hath ever been evident that all these divergencies of utterance are attributable to differences of station. Thus, viewed from the standpoint of their oneness and sublime detachment, the attributes of Godhead, Divinity, Supreme Singleness, and Inmost Essence, have been, and are applicable to those Essences of Being, inasmuch as they all abide on the throne of Divine Revelation, and are established upon the seat of Divine Concealment. Through their appearance the Revelation of God is made manifest, and by their countenance the Beauty of God is revealed. Thus it is that the accents of God Himself have been heard uttered by these Manifestations of the Divine Being.” Gleanings From the Writings of Bahá’u’lláh, pp. 50-53
