After the Babylonian exile — after the Temple was destroyed, the people scattered, and the Torah itself was in danger of being lost — it was Ezra who reconstituted the sacred text, re-established the liturgical life of Israel, and ensured that the Tradition survived its darkest hour.
Ezra represents the archetype of the Scribe — the guardian of the written word, the one who preserves, restores, and transmits the sacred knowledge when it has been nearly destroyed.
The Historical Context
In 586 BCE, Nebuchadnezzar destroyed Solomon's Temple and carried the people of Judah into exile in Babylon. For seventy years, the Jews lived in the land of their captors. When Cyrus of Persia conquered Babylon, he permitted the Jews to return (538 BCE). But the return was slow, difficult, and incomplete. The people intermarried with the surrounding nations. The Torah was neglected. The Tradition was fragmenting.
Ezra's Mission (Ezra 7-10, Nehemiah 8)
Ezra arrives in Jerusalem with a royal commission from the Persian king Artaxerxes and a burning determination to restore the Torah to the center of Israel's life. He is described as "a scribe skilled in the Law of Moses" (Ezra 7:6).
His defining moment: he assembles all the people in the square before the Water Gate. He opens the scroll of the Torah. He reads it aloud — from early morning until midday — and the Levites explain the meaning. The people weep as they hear the words, for they realize how far they have fallen. Ezra tells them: "Do not grieve, for the joy of the Lord is your strength." (Nehemiah 8:10)
The Tradition of Ezra as Second Moses
The Talmud records a remarkable teaching: "Ezra was worthy of receiving the Torah had Moses not preceded him." (Sanhedrin 21b). Some traditions hold that Ezra re-dictated the entire Torah from memory after the original scrolls were lost in the destruction. Whether historically accurate or not, this teaching reveals the depth of Ezra's significance: he is the second lawgiver, the one who re-founds the Tradition after its near-annihilation.
Esoteric Significance
The Transition to the Book. Before Ezra, the center of Israel's spiritual life was the Temple — the place of sacrifice, the dwelling of the Presence. After Ezra, the center shifts to the Torah — the Book, the Word, the text that can be carried anywhere. This is the birth of Judaism as a religion of the Book. And this portability is what will allow the Tradition to survive every subsequent exile.
The Oral Torah. Tradition holds that Ezra also established the Great Assembly (Knesset HaGedolah) — the body that began the transmission of the Oral Torah, the chain of interpretation that runs from Sinai to the Rabbis. Ezra is thus the father of the interpretive tradition — the one who ensures that the text is not merely preserved but understood.