(Bahá’u’lláh, Lawh-i-Karmil (Tablet of Carmel), 1306 ? [1888-1889] -- BH02324)
Addressing Jews: covenant, promise, and recognition
proclamation to Jews
Editorial introduction
Carmel is told to call out to Zion with joyful tidings: the One hidden from mortal eyes has come. Addressing the people of the Torah, Bahá’u’lláh speaks entirely in their inherited language. He announces the promise made to the House of David, declares that the Ten Words have been revealed in a single Word, names Abraham the Friend and Moses the Interlocutor, and lets the Mount and the burning Tree themselves cry out that the Lord is here. The tone moves between an invitation to rejoice and the challenge of how long a people can sleep. Isaiah’s vision of a shoot from Jesse bringing righteous judgment for the poor, peace among the creatures and knowledge of God filling the earth gives the hope its first scriptural setting [1]. This is a Bahá’í understanding of fulfilment, best weighed beside Jewish interpretations of the same scriptures heard on their own terms. From here one may turn to the Torah and the Jewish people themselves, and to the parallel calls addressed to Christians and to Muslims.
Selected passages
Then turn thy gaze unto the concourse of the Torah and say: He hath come unto you - the Sovereign of Names and Attributes, within Whose grasp lieth the kingdom of verses, and there hath appeared at His right hand that which was promised unto you of the House of David. Indeed, He is the Promised One in your midst, and now He calleth unto you from the right of the throne of your Lord, the Loving.
(Bahá’u’lláh, to Mulla Muhammad Qa'ini (Nabil-i-Akbar) -- BH00425)
Say: O people of the Torah! By God! The Ten Words have been revealed in a single Word, and all things do speak forth this day: "Blessed be the Lord of Names Who hath revealed Himself among His people and in His realm, and honored Moses with His presence and appearance before His countenance." Blessed be the city wherein the call of the Beloved was raised, and the synagogue wherein His glorious Name was mentioned.
(Bahá’u’lláh, 1307-02-21 [1889-Oct-17], to Haji Mirza Haydar Ali Isfahani et al -- BH00461)
O Ezekiel! The Glorious One hath come, and the Friend is at His right hand, calling: "O people of the Torah! The Revealer of verses hath come with clear evidences. Beware lest what ye possess prevent you from Him by one of Whose revelations the dwellers of Sinai were thunderstruck and the limbs of the righteous did tremble, save him whom the hand of power did rescue and raise to the most exalted station."
(Bahá’u’lláh -- BH00320)
O people of the Torah! The Revealer of verses hath come and the Mount crieth out: "Ye have attained unto the Presence!" And the Tree exclaimeth: "O people of the earth! Open your eyes, for this is your Lord Who was promised by the tongue of them that drew nigh and of the Messengers."
(Bahá’u’lláh, 1307 ? [1889-1890], to Jinab Khi Jim -- BH04107)
Say: O people of the Torah! He Who revealed the verses hath come, He Who was promised to you in God's Tablets, if ye be of them that understand. He judgeth from David's throne and calleth you unto the Mighty, the All-Praised.
(Bahá’u’lláh, 1290-05-15 ? [1873-Jul-11], to Zaynul-Abidin -- BH00876)
Rejoice, rejoice, O Children of Israel, in the grace of the Manifestation of the Glorious Lord!
(Bahá’u’lláh -- BH03775)
Praise be to God that in this Most Great Cycle the glance of grace encompasses Israel so that all the promises of the Prophets regarding them may be fulfilled in the world of existence and witness. O friends of Israel! His Holiness Moses offers praise in the Kingdom of sanctification for your enkindlement and attraction, and the denizens of the realm of might offer commendation, and the divines offer description, and the Concourse on High cry out at every moment "Blessed are ye! Blessed are ye!"
(‘Abdu’l-Bahá, 1908-Sep-26+, to Azizullah Kayyat -- AB01604)
Say: O concourse of the Torah! The Friend hath appeared and the Interlocutor hath come, both giving glad tidings of that which hath appeared and shone forth from the horizon of God's Will, the All-Knowing, the All-Informed.
(Bahá’u’lláh, 1305-10-24 [1888-Jul-4], to Hakim Lalihzar -- BH05178)
O children of the Friend! He Who speaks from this manifest horizon says: O My Most Exalted Pen! Make mention of the children of My Friend and the heirs of My Interlocutor, with whom God conversed openly and resplendently without veil or barrier.
(Bahá’u’lláh, 1301-01 [1883-Nov], to Baha'is of Jewish Background of Khurasan et al -- BH02268)
O children of the Friend and heirs of Him Who conversed with God! It behooveth you to cast away all that existeth in the world, taking hold of that which hath come to you from God, the Lord of all names.
(Bahá’u’lláh, 1299-09 [1882-Jul], to Baha'is of Jewish background -- BH08490)
O people of Moses! This is the Day whereof God's Messengers gave you tidings aforetime. Fear ye God, and be not of the heedless.
(Bahá’u’lláh, 1306-02-27 [1888-Nov-2], to Aqa Siyyid Muhammad Ali -- BH00333)
O servant! Say to the concourse of the Jews: Your appointed time hath been fulfilled - where then is the Promised One? Bring Him forth if ye be of the learned!
(Bahá’u’lláh, 1290-05-15 [1873-Jul-11], to Aqa Shahvirdi -- BH03615)
Say: The promised God declareth: O concourse of Jews! Ye were of Me and appeared from Me, and unto Me shall ye return. What hath come over you that ye know Me not now, though I have appeared with all the signs? Ye have taken enemies for friends and have lost the true Friend.
(Bahá’u’lláh, 1296 ? [1878-1879], to Abdul-Husayn -- BH02080)
O people of the Torah, the signs of God have filled the horizons while you remain in doubt and discord. How long will you play with your vain imaginings?
(Bahá’u’lláh, 1300-12-25 [1883-Oct-27] -- BH06673)
Say: O Concourse of the Torah! The Revealer of verses hath come and the breezes of revelation have seized the hearts of them that are near unto God. Fear ye God and be not of the heedless ones.
(Bahá’u’lláh, 1306-10 [1889-May], to Haq Nazar -- BH07375)
O Children of Israel and heirs of Abraham and Moses! Today Jerusalem crieth out with most eloquent speech "The All-Merciful hath come!" and in the wilderness declareth "Here am I! Here am I!" Deprive not yourselves.
(Bahá’u’lláh, Tablet to the Israelites, 1309-08-27 [1892-Mar-27], to Abdullah Lavi -- BH02221)
O heir of Moses! Hear the call of the Lord of Hosts which hath been raised in the world of creation from the prison of Akka, summoning you to His most glorious horizon.
(Bahá’u’lláh, to Abdu'llah Rubin -- BH02127)
Fear God and deny not Him Who was promised you in the Psalms and Tablets." And Moses calls out: "He Whose beauty I was prevented from beholding has appeared. Hasten, O people of the Torah, unto the good-pleasure of God, the Almighty, the Unconstrained." And the Point of the Bayan laments and says: "O My servants! We counseled you in all Our Books, nay in every leaf, to believe in Him and His verses, yet you committed that which caused all things to lament."
(Bahá’u’lláh, 1305-03-18 [1887-Dec-4] -- BH04373)
Further quotations · supplied wording and references
At times We address the company of the Torah and call them to the Revealer of verses Who hath come from the presence of the Lord of all men. We say: The Most Great Law hath come, and the Ancient Beauty ruleth upon the throne of David.
BH00898
Continue exploring
- Judaism; the Torah; the Jewish people
- proclamation of the Cause (general or uncategorized)
- proclamation to Christians
Compare the use of a living temple with these covenantal images.
- proclamation to Muslims
Explore how another address connects scriptural inheritance with a present response.
- proclamation to divines; to religious leaders
- proclamation to kings; rulers; prominent individuals
- proclamation to people of the Bayan
- proclamation to the people of the world
For thought and discussion
Questions to carry forward
- What different dimensions of hope are carried by the covenant, throne, mountain, and tree in these passages?
- How does Isaiah’s attention to judgment, peace, and knowledge help distinguish the content of a promise from the question of who fulfills it?
- What could faithful remembrance contribute to openness, and when might a settled expectation make recognition difficult?
- How might Jewish and Bahá’í readers explore these claims together while giving each tradition’s interpretation a fair hearing?