by taking the initials of the words atta gibbor leolom adonai (thou art, O Lord, eternally mighty).
Temura signifies permutation. That is, the interchange of letters by various methods, such as that known as Athbash, in which one word is composed that shall answer to another by inverting the order of the letters as they stand in the alphabet, making the last letter Th stand for the first and so answer to A, then Sh to correspond with B, and so on in the subjoined order:
Athbash.
| A, | B, | G, | D, | H, | V, | Z, | Bh, | T, | Y, | C, |
| Th, | Sh, | R, | K, | Ts, | P, | H, | S, | N, | M, | L. |
By this method the meaning of Jeremiah li: 1, lb kmy (in midst of them that rise up against me) becomes Chasdim (Chaldeans). Another method is (there are 22 of them):
Albam.
| A, | B, | G, | D, | H, | V, | Z, | Ch, | T. | Y, | C, |
| L, | M, | N, | S, | H, | P, | Ts, | K, | R, | Sh, | Th. |
By which the alphabet is divided into two equal parts, and the first letter interchanged with the eleventh, the second with the twelfth; thus Isaiah vii: 6, the word T B A L Tabeel becomes Ramla, the King of Israel. Sometimes letters of a word may be transposed as to compose another word as Mlachy (my angel) may be made Michael (the angel Michael).
Thaumaturgic Kabbalah is founded on the assumption that a certain virtue or energy is inherent in the words and letters of the Scriptures, which on the pronunciation of them with a specific and steadfast purpose will communicate itself to spiritual or heavenly powers, of which those names, words, and letters, are the symbols, producing effects which to those who have no knowledge of the occult power of vibrations would be altogether deemed incredible. Yet in our own experience have we met with instances of the occult power of words and symbols of a most extraordinary character, the results of which were most pronounced and beneficial. Kabbalists strongly affirm that by such means effects are produced in the higher or noumenal world which become expressed and manifested in the changes sought to be accomplished in this our phenomenal and lower life. It was and still is an article of Jewish belief that he who can rightly pronounce the Tetragrammaton. or holy name, is able to do wonders and produce miraculous effects. The parts of Scripture employed for this purpose are those which contain or are by the preceding modes made to be expressive of the divine names and those of angels and the Sephiroth, each of which corresponds with a part or member of the human body. The interrelation of these names is as follows:
| Sephiroth | Divine Name | Angels | Parts of Body |
| Kether | Ehyeh | Chaioth | Brain |
| Hochma | Jah | Ophanim | Lungs |
| Binah | Jehovah | Arelim | Heart |
| Chesed | El | Chasmalim | Stomach |
| Geburah | Eloah | Seraphim | Liver |
| Tiphereth | Elohim | Malachim | Gall |
| Netzach | Jehovah Zabaoth | Tarsheesim | Spleen |
| Hod | Elohim Zabaoth | Beni Elohim | Reins |
| Yesod | El Chai | Cherubim | Genitalia, Mas. |
| Malkuth | Adonai | Ishim | Genitalia, Fem. |
In the cure of diseases, the name of the heavenly power is invoked which corresponds to that part of the body affected, or the member to be healed. These names are sometimes, together with what are termed the signatures of the angels, inscribed on kemeoth or amulets of various kinds, and constructed according to certain rules, which Paracelsus in his magical works has outlined. They are also given in such Kabbalistic works as The Sixth Book of Moses, Shemosh Tehillim, and others. That part of practical Kabbalah relating to the conjuration and evocation of good spirits and angelic beings is denominated Theurgy or White Magic. That referring to the invocation of evil powers is called Goety or Black Magic, is found in the frightful grimoires of the Middle Ages. It must, however, be admitted that the most learned and enlightened Kabbalists ignore this latter entirely, holding it as an abomination, and denounce both the study and practice of it as having no connection whatever with the sublime Kabbalah elaborated by Rabbi Simeon.
Of the many learned Kabbalists who have written on this subject, the best and most esteemed are Rabbi Nachmanides, whose Shoshan Sodoth, "The Lily of Secrets," is a profound treatise on the powers of letters, names, and numbers. Gikatilla, author of Ganath Egos, "The Garden of Nuts," an introduction to the doctrines of Kabbalah, also of Sheaarey Zedek, "The Gates of Righteousness on the ten Sephiroth." On Kabbalistic philosophy the greatest and most famed are Moses Corduero, who composed Paredis Rimmonim, "The Garden of Pomegranates," and Isaac de Luria, who spent his whole life in the study, teaching and exposition of Kabbalah. His great work, entitled Etz Chaim, "The Tree of Life," edited and published by Vital, will ever remain a monument of his learning and knowledge of Kabbalistic Science. The Shefer Tal,, Shower of Dew," is a well-known and excellent work by Rabbi Shabbethai Horowitz, and is often referred to as a text-book by students, as also Chesed le Abraham, "Mercy to Abraham," by Abraham Asulai, a most remarkable work in seven gates or chapters, dealing with the mysteries of the law, the microcosm, hell, paradise, the transmigrations of the soul, demonology and guardian angels, hidden powers and forces, etc. Another important work, being the first printed book on Kabbalah, is Derech Emuna, "The Path of Faith," by Meir ben Gabbai, and treats in the form of dialogue on the Sephiroth, which will eventually appear in "The Word," for the first time in English. And last, though not least, is the Zohar itself, which, when first published in Europe by Leo de Modena in the twelfth century, produced a wide and profound impression in the learned world, including popes, ecclesiastics, professors in all the most noted universities. Scholars everywhere read and studied it, through whom its teachings and philosophy were
