Mar Zutra said, Mar Ukba said: At first the Torah was given to Israel in Hebrew script and the holy tongue; it was given to them again in the days of Ezra in Assyrian script and the Aramaic language; Israel chose for themselves the Assyrian script and the holy tongue. It was taught: Rabbi Yose says: Ezra was worthy that the Torah be given through him, had Moses not preceded him. And although the Torah was not written through him, the script was changed through him, as it is written, "and the writing of the letter was written in Aramaic" (Ezra 4:7), and it is written, "and they could not read the writing" (Daniel 5:8), and "and he shall write for himself a copy [mishneh] of this Torah" (Deuteronomy 17:18), a script fit to be changed [mishtaneh]. And why is it called Assyrian [Ashurit]? Because it came up with them from Assyria. Rabbi says: In this very script was the Torah given; once they sinned it was turned to a debased form for them; once they repented it was restored to them, as it is said, "return to the stronghold, you prisoners of hope" (Zechariah 9:12). And why is it called Assyrian [Ashurit]? Because it is the most confirmed and upright [me'ushar] of scripts. Rabbi Shimon ben Elazar says in the name of Rabbi Elazar ben Perata, who said in the name of Rabbi Elazar of Modi'in: This script was not changed at all, as it is said, "the hooks of the pillars" (Exodus 27:10); just as the pillars were not changed, so the hooks [vavin, the letter vav] were not changed. And it says, "and to the Jews according to their writing and according to their language" (Esther 8:9); just as their language was not changed, so their writing was not changed. Then how do I uphold "a copy [mishneh] of this Torah"? Two Torahs, one that goes out with him and so forth, and one that is laid up for him in his treasury.
How the Torah Came to Be Written in Assyrian Script
Yalkut Shimoni on Torah 375:1
אֲמַר מַר זוּטְרָא, אֲמַר מַר עוּקְבָא, בִּתְחִלָּה נִתְּנָה תּוֹרָה לְיִשְׂרָאֵל בִּכְתָב עִבְרִי וּלְשׁוֹן הַקֹּדֶשׁ, חָזְרָה וְנִתְּנָה לָהֶם בִּימֵי עֶזְרָא בִּכְתָב אַשּׁוּרִית וְלָשׁוֹן אֲרָמִית, בָּרְרוּ לָהֶן יִשְׂרָאֵל כְּתָב אַשּׁוּרִית וּלְשׁוֹן הַקֹּדֶשׁ. תַּנְיָא. רַבִּי יוֹסֵי אוֹמֵר, רָאוּי הָיָה עֶזְרָא שֶׁתִּנָּתֵן תּוֹרָה עַל יָדוֹ אִלְמָלֵא לֹא קְדָמוֹ מֹשֶׁה, וְאַף עַל פִּי שֶׁלֹּא נִכְתְּבָה הַתּוֹרָה עַל יָדוֹ נִשְׁתַּנָּה הַכְּתָב עַל יָדוֹ, "וּכְתָב הַנִּשְׁתְּוָן כָּתוּב אֲרָמִית", וּכְתִיב (דניאל ה, ח) "וְלָא כָהֲלִין כְּתָבָא לְמִקְרֵא", (דברים יז, יח) "וְכָתַב לוֹ אֶת מִשְׁנֵה הַתּוֹרָה", כְּתָב הָרָאוּי לְהִשְׁתַּנּוֹת, וְלָמָּה נִקְרָא שְׁמָהּ אַשּׁוּרִית, שֶׁעָלָה עִמָּהֶן מֵאַשּׁוּר. רַבִּי אוֹמֵר, בִּכְתָב זֶה נִתְּנָה תּוֹרָה, כֵּיוָן שֶׁחָטְאוּ נֶהֱפַךְ לָהֶן לְרַע, כֵּיוָן שֶׁחָזְרוּ בָּהֶן הֶחֱזִירוֹ לָהֶן, שֶׁנֶּאֱמַר (זכריה ט, יב) "שׁוּבוּ לְבִצָּרוֹן אֲסִירֵי הַתִּקְוָה", וְלָמָּה נִקְרָא אַשּׁוּרִית, מְאֻשָּׁר שֶׁבַּכְּתָבִים. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן פְּרָטָא, שֶׁאָמַר מִשּׁוּם רַבִּי אֶלְעָזָר הַמּוֹדָעִי, כְּתָב זֶה לֹא נִשְׁתַּנָּה כָּל עִקָּר, שֶׁנֶּאֱמַר וָוֵי הָעַמֻּדִים, מַה עַמּוּדִים לֹא נִשְׁתַּנּוּ, אַף וָוִין לֹא נִשְׁתַּנּוּ, וְאוֹמֵר (אסתר ח, ט) "וְאֶל הַיְּהוּדִים כִּכְתָבָם וְכִלְשׁוֹנָם", מַה לְּשׁוֹנָם לֹא נִשְׁתַּנָּה אַף כְּתָבָם לֹא נִשְׁתַּנָּה, אֶלָּא מָה אֲנִי מְקַיֵּם "אֶת מִשְׁנֵה הַתּוֹרָה", שְׁתֵּי תּוֹרוֹת, אַחַת שֶׁהִיא יוֹצְאָה עִמּוֹ וְכוּ' וְאַחַת שֶׁמֻּנַּחַת לוֹ בְּבֵית גְּנָזָיו.