The Chicken Qabalah Of

Rabbi Lamed Ben Clifford

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Lon Milo Duquette

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 The Chicken Qabalah Of Rabbi
Lamed Ben Clifford
Unlocking Qabalah Wisdom Through Humor and
Insightful Anecdotes.
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About the book
In "The Chicken Qabalah Of Rabbi Lamed Ben Clifford," Lon
Milo DuQuette delivers a refreshingly humorous and
accessible take on the often esoteric study of Qabalah. This
delightful guide breaks away from the dry traditional texts,
infusing the ancient wisdom of Qabalah with laughter and
practical insights. Through amusing anecdotes and clever
metaphors, DuQuette—writing as the fictitious Rabbi Lamed
Ben Clifford—illuminates the fundamental principles of this
mysterious system, proving that learning can be both
enlightening and entertaining. Perfect for those who believe
spirituality must be serious, this book reveals that profound
truths can be communicated with joy and whimsy, making it
an essential read for aspiring Qabalists.

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About the author
Lon Milo DuQuette is an American singer-songwriter, author,
lecturer, and occultist, renowned for his humorous approach to
Western Hermeticism. Born in Long Beach, California, and
raised in Columbus, Nebraska, he pursued a career as a studio
musician in the 1970s, releasing two singles and an album
titled *Charley D. and Milo* with Epic Records. Married to
his high school sweetheart, Constance, they reside in Costa
Mesa, California, with their son, Jean-Paul. Since 1975,
DuQuette has served as a National and International governing
officer of Ordo Templi Orientis, a religious and fraternal
organization established in the early 20th century. He has been
the United States Deputy Grand Master of O.T.O. since 1996
and is also an Archbishop of Ecclesia Gnostica Catholica, the
ecclesiastical arm of the Order.

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Summary Content List
Chapter 1 : Who Was Rabbi Larned Ben Clifford?

Chapter 2 : Frequently Asked Questions About Chicken

Qabalah

Chapter 3 : The Ten Command-Rants

Chapter 4 : The Sepher Yetzirah

Chapter 5 : The Hebrew Alphabet

Chapter 6 : The Ineffable Name of God and the Ark of the

Covenant

Chapter 7 : The Four Qabalistic Worlds and the Four Parts of

the Soul

Chapter 8 : The Tree of Life

Chapter 9 : Qabalistic Magick and the Tree of Life

Chapter 10 : The Chicken Tarot and the Holy Guardian

Angel

Chapter 11 : Last Lecture—Games Qabalists Play

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Chapter 12 : Epilogue: Shem-ha-Mephorash—The Rabbi's

Last 72 Words

Chapter 13 : Notes

Chapter 14 : Glossary

Chapter 15 : Bibliography

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 Chapter 1 Summary : Who Was Rabbi
Larned Ben Clifford?

Section Summary

Who Was This chapter introduces Rabbi Lamed Ben Clifford, who was largely unknown in modern esotericism before
Rabbi his disappearance in 1997. The author's efforts to compile his writings face challenges due to their varied
Lamed Ben sources and unconventional style.
Clifford?

Character Ben Clifford was a polarizing figure; some viewed him as a charlatan, while others appreciated his irreverence
and towards Qabalah. Despite lacking formal rabbinical training, he had a vibrant personality and was seen as
Reputation knowledgeable in spiritual matters without being accused of serious misconduct.

Teaching He simplified complex Qabalah theories, omitting challenging concepts for easier understanding. His
Approach teachings serve as an accessible introduction for beginners while encouraging experienced practitioners to see
the broader context of Qabalah.

Context of The Hebrew Qabalah has gained importance in the Western mystery tradition as interest in the occult increases.
Qabalah The author aims to share Ben Clifford's unique insights with new seekers, highlighting the depth of this
spiritual science.

WHO WAS RABBI LAMED BEN CLIFFORD?

This chapter serves as an introduction to Rabbi Lamed Ben

Clifford, who was little known to modern esotericism before

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his disappearance in 1997. The author acknowledges the
challenges faced while compiling Ben Clifford's writings,
which come from various sources, many of which were
unpublished or written in an unconventional style for an
imaginary school.

Character and Reputation

Ben Clifford was polarizing; while some dismissed him as a

charlatan, others appreciated his irreverent take on Qabalah.
He was not a legitimate rabbi and lacked formal training or
credentials. His persona included flamboyant traits that
showcased his playful nature, although he presented himself
as a knowledgeable figure in spiritual matters. Nonetheless,
he was never accused of serious wrongdoing.

Teaching Approach

The text discusses Ben Clifford's approach to Qabalah,

noting that he simplified complex theories and omitted
certain concepts, like Qliphoth and the intricate subdivisions
of the soul. His teachings provide a broad understanding of
Qabalah for new learners while reminding experienced
practitioners to appreciate the larger picture of the tradition.

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Context of Qabalah

As interest in the occult has grown over the past few decades,
the Hebrew Qabalah has been recognized as a central element
of the Western mystery tradition. The author expresses his
intention to share the essence of Ben Clifford's insights with
a new generation of seekers, offering a unique perspective on
this profound spiritual science.
—Lon Milo DuQuette
Newport Beach, California

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 Chapter 2 Summary : Frequently Asked
Questions About Chicken Qabalah

Question Answer

What is the Introduction Rabbi Lamed Ben Clifford states Qabalah is approached not to prove the Bible's holiness but
about? because everything is inherently holy.

Why "Chicken Qabalah"? The term arose from a critic's insult, which Rabbi Ben Clifford embraced as a divine
message, demonstrating that interpretations can yield profound truths.

What is Chicken Qabalah? It refers to practical aspects of Holy Hebrew Qabalah relevant to Western Hermetic
traditions, focusing on pragmatic techniques and applications.

Who are Chicken Qabalists? Anyone interested in spirituality can be a Chicken Qabalist, typically drawn from Tarot,
Astrology, and ceremonial magic backgrounds.

Is Chicken Qabalah real Yes, it's considered as valid as any other form of Qabalah, based on the same spiritual
Qabalah? principles.

Is there a correct spelling of No definitive spelling exists; variations like Cabala and Kabbalah are acceptable.
Qabalah?

Is it hard to become a Chicken No, acceptance is straightforward; personal authenticity and self-claim are enough.
Qabalist?

Do I need to be Jewish? No, anyone can practice Chicken Qabalah, regardless of background or religion.

Do I need to learn Hebrew? It's not essential, but familiarity with the Hebrew alphabet and meanings is beneficial.

Will I feel intimidated by No, as pronunciation flexibility and subjectivity are embraced in practice.
serious Jewish Qabalists?

Do I need to believe in the No, belief is not required as Chicken Qabalah values various texts and sees everything as
Bible? potentially holy.

Will the study of Qabalah Self-improvement is personal; Qabalah is a tool for aid, but does not inherently change one's
make me a better person? character.

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FREQUENTLY ASKED QUESTIONS ABOUT
CHICKEN QABBALAH

Introduction by Lon Milo DuQuette

Rabbi Lamed Ben Clifford emphasizes that Qabalah is

approached not to prove the Bible's holiness but because
everything is inherently holy.

Why "Chicken Qabalah"?

Rabbi Lamed Ben Clifford humorously explains the term

originated from an angry critic at his seminar who insultingly
dubbed his teachings "Chicken Qabalah," leading him to
embrace the name as a divine message. This anecdote
highlights that interpretations of events can yield profound
truths, even if the story itself may be embellished.

What is Chicken Qabalah?

Chicken Qabalah refers to practical aspects of the Holy

Hebrew Qabalah relevant to Western Hermetic traditions.

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Unlike traditional teachings, it focuses on pragmatic
techniques and applications.

Who are Chicken Qabalists?

Anyone interested in spirituality can become a Chicken

Qabalist, although most are drawn from backgrounds in
Tarot, Astrology, ceremonial magic, and alike.

Is Chicken Qabalah real Qabalah?

Absolutely! Chicken Qabalah is deemed as valid as any other

form of Qabalah, with the same underlying spiritual
principles.

Is there a correct spelling of Qabalah?

No definitive spelling exists; variations such as Cabala,

Kabbalah, etc., are all acceptable.

Is it hard to become a Chicken Qabalist?

Not at all! Acceptance into Chicken Qabalah is

straightforward, as personal authenticity and self-claim are

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sufficient.

Do I need to be Jewish?

No, anyone can practice Chicken Qabalah, regardless of their

background or religious affiliation.

Do I need to learn Hebrew?

Not essential, but familiarity with the Hebrew alphabet and

its meanings is necessary to grasp the nuances of the
traditions.

Will I feel intimidated by serious Jewish Qabalists?

Not if you embrace the knowledge that pronunciation is

flexible and subjective within the practice.

Do I need to believe in the Bible?

No! You don't need to hold any belief, as Chicken Qabalah

appreciates various texts and views everything as potentially
holy.

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Will the study of Qabalah make me a better person?

Improving oneself is a personal journey; Qabalah is a tool

that can aid in that process but doesn't inherently change
one's character.

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Example
Key Point:Embracing Practical Spirituality
Example:Approach your spiritual journey with a
playful, open heart; realize that wisdom can emerge
from any source, even unexpected or humorous
situations. By doing so, you acknowledge both the
profound and the light-hearted aspects of spirituality. In
practice, you might encounter moments where you
laugh at your own misunderstandings, yet those very
moments can reveal essential truths about your path.

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 Chapter 3 Summary : The Ten
Command-Rants
Command-Rant Description

First Command-Rant: All is One Universal unity challenges the understanding of "nothing."

Second Command-Rant: The First Command-Rant is a lie. All Universe composed mainly of nothingness; matter and
is Nothing. existence are illusions.

Third Command-Rant: There really isn't a creation, time or Illusions dominate perceptions, yet there's a real essence
space, Heaven, or Earth… beneath.

Third Command-Rant (continued): …But there is a you! True existence lies in universal consciousness beyond
physical form.

Fourth Command-Rant: We perceive… due to a defect in Senses limit understanding; traditional means fail to unveil
perception. true reality.

Fifth Command-Rant: This defect cannot be repaired, but it Not everyone should seek deeper understanding, as ignorance
can be overcome. can lead to simpler happiness.

Sixth Command-Rant: Overcoming defective perception. True insight requires breaking conventional thought limits
through Qabalistic study.

Seventh Command-Rant: Everything in Heaven and Earth is Existence is interlinked at all scales, forming a wall-to-wall
connected. universe.

Eighth Command-Rant: Everything is the reflection of Life and cosmic patterns reflect across scales, illustrating
everything. unity.

Ninth Command-Rant: Everything contains the pattern of Every entity holds the blueprint of creation, highlighting
everything. interconnectedness.

Tenth Command-Rant: Look hard enough at anything and you Deep observation leads to insights that transcend
will eventually see everything. conventional understanding.

THE TEN COMMAND-RANTS

Introduction

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In the exploration of Qabalah, suffering from emotional
disturbances doesn't prevent profound insights. Rabbi Lamed
Ben Clifford's "Ten Command-Rants," published in late
1989, is a transformative work that succinctly encapsulates
complex realities, earning him recognition as a holy man
amidst skepticism. These Command-Rants are essential for
anyone on a Qabalistic journey.

Commentaries on the Ten Command-Rants

First Command-Rant: All is One

This concept hints at a universal unity, yet challenges of

grasping "nothing" complicate understanding.

Second Command-Rant: The First Command-Rant

is a lie. All is Nothing.

The universe is composed mainly of nothingness, with matter

and existence being mere illusions, punctuated by
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as “Nothing.”
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Third Command-Rant: There really isn't a creation,

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Chapter 4 Summary : The Sepher
Yetzirah

The Sepher Yetzirah

Introduction to the Sepher Yetzirah

The Sepher Yetzirah, or the Book of Formation, is an ancient

Hebrew text attributed to Abraham, but its authenticity is
questioned. It serves as a foundational work in Qabalistic
study, especially for beginners. Its key features include its
brevity, the introduction of the 10 Sephiroth (which later
form the Tree of Life), and the narrative of how the Hebrew
alphabet was used to create the universe. Readers are
encouraged to secure a classic translation of the text, despite
its often confusing language.

Understanding Elohim

Rabbi Lamed Ben Clifford emphasizes the distinction

between the names of Deity, particularly the term "Elohim,"

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which refers to a dual-gendered deity rather than a singular
masculine God. This term suggests a multiplicity in the
divine nature, which challenges traditional interpretations of
Genesis.

Creation Through Words

The means of creation in the Qabalistic view is through

verbal expression—words as vibrations that shape the
universe. This notion highlights the significance of language
and letters, especially the Hebrew alphabet, which consists of
22 letters in distinct categories.

The Ten Sephiroth

The text describes the 10 Sephiroth emerging from

nothingness, represented by the human body's digits. Each
Sephirah corresponds to various attributes and dimensions of
existence, forming a spiritual framework for understanding
reality.

The Twenty-Two Letters

These letters are classified into three groups:

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-
Three Mothers
(Aleph, Mem, Shin) representing fundamental elements
(Air, Water, Fire).
-
Seven Double Letters
(Beth, Gimel, Daleth, Kaph, Peh, Resh, Tau) that embody
oppositions and dimensions.
-
Twelve Simple Letters
that connect to the zodiac signs and are associated with
various aspects of the human experience and the universe.

Concluding Thoughts

The teachings encapsulated in the Sepher Yetzirah assert that

understanding these concepts can occupy a student's lifetime,
signifying the depth and richness of Qabalistic philosophy.

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Chapter 5 Summary : The Hebrew
Alphabet

Chapter 5 Summary: The Hebrew Alphabet

Introduction to the Hebrew Alphabet

The Hebrew alphabet is essential for anyone studying the

Chicken Qabalah. Learning its letters and their Qabalistic
correspondences is necessary, even if one doesn’t need to
read Hebrew fluently. Often, English words are examined in
relation to their Hebrew equivalents. A basic library of
Qabalistic reference texts is recommended for further study.

Significance of the Hebrew Alphabet

The Hebrew alphabet consists of 22 letters categorized into

three groups: 3 Mother letters, 7 Double letters, and 12
Simple letters. Each letter has its own significance and
corresponds to various cosmic, psychological, and
astrological principles.

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Key Letters and Their Insights

1.
Aleph (Ð)
- Represents Air; drawn as two Yods and a diagonal bar, it
symbolizes creation and the breath of life.
2.
Beth (Ñ)
- Represents Mercury; symbolizes existence and the
fundamental structure of life, depicted as a house.
3.
Gimel (Ò)
- Represents the Moon; symbolizes communication and
connection, illustrated as a camel.
4.
Daleth (Ó)
- Represents Venus; symbolizes doors and thresholds,
representing opportunities for change.
5.
Heh (Ô)
- Represents the element of existence; symbolizes windows,
breathing, and desire.
6.

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Vau (Õ)
- Represents Taurus; signifies connection and union through
its shape implying a nail or hook.
7.
Zain (Ö)
- Represents Gemini; symbolizes division through its
connection to swords.
8.
Cheth (×)
- Represents Cancer; signifies boundaries and protection,
interpreted as a fenced field.
9.
Teth (Ø)
- Represents Leo; symbolizes serpent energy and divine
birthright.
10.
Yod (Ù)
- Represents Virgo; signifies creativity and the primal force
of creation.
11.
Kaph (Û)
- Represents Jupiter; symbolizes the palm, connection to
destiny.
12.

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Lamed (Ü)
- Represents Libra; symbolizes teaching and discipline
through its role as an ox goad.
13.
Mem (Þ)
- Represents Water; signifies life-supporting fluids and is
one of the Mother letters.
14.
Nun (à)
- Represents Scorpio; symbolizes decay and regeneration
through its connection to fish.
15.
Samekh (á)
- Represents Sagittarius; signifies support, protection, and
the duality of phallic and circular symbolism.
16.
Ayin (â)
- Represents Capricorn; symbolizes perception and source,
connecting to the idea of the eye.
17.
Peh (ä)
- Represents Mars; symbolizes speech and the vital role of
communication.
18.

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Tzaddi (æ)
- Represents Aquarius; signifies capture and adversarial
concepts through its connection to fish-hooks.
19.
Qoph (ç)
- Represents Pisces; symbolizes the brain's primitive
functions.
20.
Resh (è)
- Represents the Sun; symbolizes leadership and regality.
21.
Shin (é)
- Represents Fire; covers the breath of God and the Holy
Spirit.
22.
Tau (ê)
- Represents Earth; symbolizes the mark or truth and is
linked to both endings and beginnings.

Conclusion

The Hebrew letters in the Qabalistic tradition embody deep

meanings and connections to cosmology, life, and
spirituality. Rabbi Lamed Ben Clifford's teachings encourage

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a holistic understanding of these symbols, intertwined with
aspects of human experience, including sexuality and
creativity. Understanding these correspondences can enrich
one’s spiritual journey and comprehension of the cosmos.

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Chapter 6 Summary : The Ineffable
Name of God and the Ark of the
Covenant

THE INEFFABLE NAME OF GOD AND THE

ARK OF THE COVENANT

Introduction

In this section, Lon Milo DuQuette introduces Rabbi Lamed

Ben Clifford's controversial views on the Tetragrammaton,
the ineffable name of God. While acknowledging the
criticisms against Ben Clifford's perspectives, DuQuette
presents the material unedited due to its intriguing nature.

Hebrew Pronunciation and the Tetragrammaton

Rabbi Ben Clifford argues that the exact pronunciation of the

Tetragrammaton (Yod Heh Vau Heh) is less significant for
Qabalistic study. The name is considered ineffable, only to
be uttered by the High Priest of Israel once a year, which

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leads to the tradition of substituting it with "Adonai." The
discussion touches on how Hebrew pronunciation lacks
vowels, allowing multiple interpretations of how words could
sound.

The Ritual of the High Priest

On Yom Kippur, the High Priest would enter the Holy of

Holies to pronounce the Ineffable Name while performing
rituals involving the Ark of the Covenant. While this act
might seem simple, it carried severe risks, including the High
Priest’s potential demise due to the dangerous atmosphere
surrounding the Ark—referenced humorously as “Ole
Sparky” by Ben Clifford.

Understanding the Ark of the Covenant

The Ark was treated as a powerful object, capable of causing

harm to those who approached it improperly. It held sacred
items such as Aaron's rod, a pot of manna, and the stone
tablets of the Law. The description of the Ark suggests it had
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to an early to Unlock
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givenText and
its lethal
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power and the presence of smoke

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Chapter 7 Summary : The Four
Qabalistic Worlds and the Four Parts of
the Soul

THE FOUR QABALISTIC WORLDS AND THE

FOUR PARTS OF THE SOUL

Introduction

Rabbi Lamed Ben Clifford envisioned creating a Qabalistic

documentary in 1991, focusing on complex concepts through
relatable visuals. Although the project never came to fruition,
a fragment of his script remains, discussing the
Tetragrammaton, the four Qabalistic worlds, and the four
aspects of the human soul.

Part I: The Four Qabalistic Worlds

Scene I: The Universe as a Building

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The Rabbi uses a four-story building as a metaphor for the
universe, suggesting that humans are miniatures of this
totality. He emphasizes that the Great One is too profound to
comprehend without dividing it into parts, leading to the
description of the fourfold Deity represented by Yod Heh Vau
Heh.

Scene II: Assiah (Material World)

The first floor represents Assiah, the material realm.

Everything here only manifests from higher sources. The
Rabbi illustrates this by explaining how everything
ultimately derives from a higher dimension rather than Earth.

Scene III: Yetzirah (Formative World)

On the second floor, Yetzirah is depicted as the realm of

thought, where abstract concepts and blueprints exist,
represented by angelic beings (the "nerds") crafting ideas.

Scene IV: Briah (Creative World)

The third floor is Briah, characterized by creative inspiration,

depicted through an archangel (Edison) who generates

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inventions with the help of assistants (angels) who bring
these ideas into the Formative World.

Scene V: Atziluth (Archetypal World)

The highest floor represents Atziluth, the source of pure

consciousness and the ultimate reality, where the divine will
exists in its most ecstatic state. Here, the union of male and
female divine aspects symbolizes the origin of creation.

Conclusion of Part I

The process of creation moves from the pure consciousness

in Atziluth down to the material manifestations in Assiah,
forming a cycle of existence from the Divine to the physical
realm.

Part II: The Four Parts of the Soul

Scene I: Overview of the Soul

In the morgue, the Rabbi uses his own body to illustrate the
four parts of the soul, relating them to the Qabalistic worlds.

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The soul comprises four elements: Chiah (life-force),
Neshamah (transcendent awareness), Ruach (intellect), and
Nephesh (animal vitality).

Nephesh (Animal Soul)

The lowest aspect, Nephesh corresponds to the material

world and represents primal instincts and emotions.

Ruach (Intellect)

Above Nephesh, the Ruach signifies self-awareness and

intellect, which can distract from true existence.

Neshamah (Transcendent Awareness)

The Neshamah relates to the creative world, embodying a

higher consciousness that transcends thought and intellect.

Chiah (True Identity)

At the highest level, Chiah reflects the pure, undiluted

life-force—the soul’s true identity, far beyond the other parts
of the soul.

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Final Thoughts

Understanding the four parts of the soul and their correlation

with the Qabalistic worlds reveals that our purpose in life is
to integrate these aspects to express supreme consciousness
across various planes of existence.

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Example
Key Point:Integration of the Four Parts of the Soul
Example:Imagine standing in a quiet room, realizing
that your basic instincts (Nephesh) can easily drive you
towards impulsive reactions, while your intellect
(Ruach) often leads you to overthink and overanalyze.
But as you shift your awareness to the transcendent
insights of your higher consciousness (Neshamah), you
begin to feel a deeper connection to your true essence
(Chiah), harmonizing these aspects of yourself. This
internal balancing act enables you to express your life
force more authentically, bridging your instincts and
intellect with divine awareness, and leading you towards
a more profound understanding of your purpose in the
universe.

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Critical Thinking
Key Point:The integration of the four parts of the
soul reflects a hierarchical understanding of human
consciousness in the Qabalistic tradition.
Critical Interpretation:Rabbi Lamed Ben Clifford's
hierarchical division of the soul into Nephesh, Ruach,
Neshamah, and Chiah serves to illustrate the complexity
of human consciousness and the spiritual journey
towards self-realization. While this interpretation offers
an intriguing theoretical framework for exploring the
human experience through a metaphysical lens, it
remains essential to critically evaluate the framework
and consider alternative perspectives regarding the
nature of consciousness. Notably, contemporary
philosophers and psychologists, such as Daniel Dennett
in "Consciousness Explained" (1991), challenge the
delineation of consciousness into neat categories and
emphasize a more fluid understanding, suggesting that
such structures may oversimplify the intricate,
multifaceted nature of human awareness.

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Chapter 8 Summary : The Tree of Life

Chapter 8 Summary: The Tree of Life

Introduction to the Tree of Life

- The Tree of Life represents the anatomy of God, illustrating

the ten Sephiroth and their interconnected paths, foundational
to Qabalistic principles.
- Kether, the first Sephirah, embodies pure consciousness,
while the other Sephiroth filter this light.

Historical Context and Rabbi Ben Clifford's

Insights

- The chapter draws on the teachings of Rabbi Lamed Ben

Clifford, sharing gems from his early recordings that shed
light on Qabalah's historical development.
- The Zerubbabel Institute of Philosophical Youth is
humorously posited as an ancient school for Qabalistic
thought, although its existence is fictional.

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Sacred Numbers and Their Significance

- The chapter engages with "sacred numbers," exploring their

tie to the structure of the Tree of Life.
- Key numbers discussed include ONE, FOUR, TEN, and
TWENTY-TWO, each representing significant concepts in
creation and divine process.

Essays from Students of the Imaginary Institute

- Students submit essays on understanding God's creative

nature through personal reflection and the examination of the
Pentateuch.
- They articulate arguments linking human attributes—like
opposable thumbs and the power of speech—to divine
characteristics.

Creative Process Representation

- The students present a trinity of concepts, explaining how

creation stems from self-awareness and the subsequent
division into multiple aspects of reality.
- The essays culminate in understanding the number
TWENTY-TWO as embodying the 22 letters of the Hebrew

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alphabet, which parallels the interconnected paths within the
Tree of Life.

Concluding Thoughts

- The exploration concludes with an emphasis on the

relationship between the divine source, the Sephiroth, and the
paths that facilitate spiritual understanding and connection to
the divine realm.
- Discussions illustrate how the Tree of Life serves as a
metaphysical map, guiding practitioners toward
understanding their own origins and existence.

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Chapter 9 Summary : Qabalistic Magick
and the Tree of Life

QABALISTIC MAGICK AND THE TREE OF

LIFE

Introduction

Rabbi Lamed Ben Clifford, a figure of controversy within

orthodox communities, advocated for the practice of spirit
evocation and acknowledged his own conjurations of spirits
and demons to address personal issues. He posited that the
act of will is akin to spirit evocation and described a
hierarchy concerning these spiritual entities, which lacks
extensive documented practices.

Theory of Spirit Evocation

Rabbi Ben Clifford's theories reveal that entities within the

spiritual hierarchy—gods, archangels, angels, spirits,
intelligences, and demons—represent various aspects of our

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consciousness. He provided simplified yet profound
definitions in responses to inquiries about the nature of these
spirits, reinforcing that they embody both good and evil.

Understanding the Dual Nature of Spirits

Spirits are described as complex; they can be both beneficial

and harmful, real and imaginary, and part of an individual
while also seeming independent. Their potential for causing
harm is considerable, requiring mastery over them to redirect
their energies constructively. The essence of spirit evocation
involves identifying which specific spirit to engage for a
given task, essentially harnessing the powers within
ourselves.

The Tree of Life and Levels of Consciousness

The Tree of Life illustrates levels of consciousness rather

than physical locations. Each Sephiroth corresponds to
aspects of the divine and human experience, where the
highest consciousness (Kether) filters through lower aspects
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The Hierarchical Structure

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Chapter 10 Summary : The Chicken
Tarot and the Holy Guardian Angel

Chapter 10 Summary: The Chicken Tarot and the

Holy Guardian Angel

Introduction to the Concept of Self

The perception of one's own identity is portrayed as an

illusion, suggestively layered within dreams. Rabbi Lamed
Ben Clifford emphasizes the complexity of self-awareness
through an intricate metaphor of dreamers nested within one
another.

Rabbi Ben Clifford's Relationship with Tarot

Rabbi Ben Clifford’s acceptance of Tarot signifies a

significant deviation from traditional Qabalistic teachings.
Despite criticism from conservative circles, he embraces
Tarot as an integral tool for understanding Qabalistic
fundamentals, positing that the structure of Tarot cards aligns

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with Qabalistic principles.

Interview Excerpts

The chapter features an interview with Rabbi Ben Clifford

where he discusses the synergy between the Tarot and the
Qabalah. The Rabbi asserts that Tarot serves as a practical
gateway to understanding Qabalistic concepts, and its cards
can facilitate deeper insights into the nature of the universe
and the self.

Tarot and Qabalistic Structures

Rabbi Clifford explains the division of Tarot cards into two

groups: the Greater Arcana (22 trumps) and the Lesser
Arcana (56 cards). He makes connections between the 22
trumps and the 22 letters of the Hebrew alphabet,
highlighting how each card represents specific spiritual
principles.

The Fool as Origin

The Fool card is regarded as foundational, representing the

source of all possibilities in the universe, emphasizing the

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concept of potential embedded in Qabalistic teachings.

Card Interpretations

Each card, especially the trumps, correlates with Hebrew

letters, zodiac signs, and elemental forces. Rabbi Clifford
expands on how each card’s attributes can guide personal
insights, challenges, and outcomes, making Tarot readings
rich with information.

Elemental and Planetary Connections

The chapter details the connection of Tarot cards to planetary

influences and elemental characteristics, enriching their
meanings and emphasizing a holistic view of existence in
readings.

The Importance of the Court Cards and the Aces

Rabbi Clifford elaborates on the Court Cards (Kings, Queens,

Princes, and Princesses) of the Tarot, illustrating how they
reflect the four aspects of the soul and connect to larger
metaphysical structures outlined in Qabalistic thought.

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Significance of the Princesses

The Princess cards symbolize the material world and our

earthly identities, representing the lowest form of divine
consciousness. They reveal the necessity of recognizing and
integrating all aspects of oneself for spiritual growth.

Union with the Holy Guardian Angel

The journey toward enlightenment involves union with the

Holy Guardian Angel, metaphorically presented as a Prince
awakening the sleeping Princess. This represents the quest
for higher consciousness and the return to one’s spiritual
origins.

Conclusion

Through the labyrinthine explanations of Tarot, Qabalah, and

the poignant metaphor of the dream state, Rabbi Clifford
emphasizes personal growth, self-awareness, and the integral
connection between various spiritual pathways. The
teachings invite readers to explore deeper meanings within
the Tarot that extend beyond mere divination.

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Critical Thinking
Key Point:The complexity of self-awareness as an
illusion is emphasized through layered dream
metaphors.
Critical Interpretation:Rabbi Lamed Ben Clifford’s
interpretation of self-awareness invites readers to
critically examine the depth of their consciousness,
suggesting that the self is not a definitive entity but
rather a fluid construct shaped by perception and
context. This philosophical approach challenges
traditional views of identity, potentially promoting
introspection and growth. However, one might question
whether Clifford’s alignment of the Tarot with Qabalah
dilutes the latter’s spiritual rigor. Alternatives to this
perspective, such as those presented by scholars like
Moshe Idel, suggest a distinct and unblemished nature
of Kabbalistic teachings, urging readers to consider that
the integration of Tarot could be more contentious than
beneficial.

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Chapter 11 Summary : Last
Lecture—Games Qabalists Play

RABBI LAMED BEN CLIFFORD'S LAST

LECTURE: GAMES QABALISTS PLAY

Introduction

- The chapter presents the final instructional writings of

Rabbi Lamed Ben Clifford, compiled from unfinished notes.
- His disappearance occurred shortly after these writings,
sparking speculation about his fate.
- The lecture explores foundational topics in Qabalah,
including Gematria, Notariqon, and Temura, while delving
into broader philosophical reflections.

The Nature of Qabalah

- Rabbi Ben Clifford emphasizes that the essence of Qabalah

is losing oneself rather than seeking material gain.
- He highlights the interconnectedness of all things, revealed

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through spiritual practices and observation.

Key Concepts and Principles

1.
All is One
- Realizing oneness is a critical goal.
2.
Illusion of Creation
- Our perception distorts what is real.
3.
Awakening through Perception
- Enlightenment requires overcoming flawed perceptions,
which involves playful exploration of language and numbers.
4.
Universal Connections
- Everything in existence reflects and connects with each
other.

Methods of Exploration

- Gematria, Notariqon, and Temura serve as tools to uncover

deeper meanings in texts and everyday language.
- They involve manipulating letters and numbers to derive

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new insights, pushing the boundaries of traditional
understanding.

Gematria

- A method for connecting words with the same numerical

values, exploring their deeper meanings through implications
and contradictions.
- Example: The Hebrew words for "riches" and "loss" share
numerical significance, highlighting the fluidity between
opposites.
- Emphasizes the significance of personal connections and
experiences in discovering Qabalistic truths.

Notariqon

- Two approaches: condensing words into simpler forms or

expanding words into phrases, revealing hidden connections.
- The idea is not to force meanings but to spark creativity and
broaden spiritual understanding.

Temura

- Techniques involving letter substitution and reordering,

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drawing connections between seemingly unrelated elements.
- The flexibility in letter arrangements reflects an endless
pool of interpretations and revelations.

Conclusion

- The lecture encourages playful exploration of Qabalah as a

means to connect with the universe and oneself.
- Encapsulates the philosophical essence that every thought
and connection is part of a larger, interconnected whole,
emphasizing the joy of discovery in spiritual inquiry.

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Critical Thinking
Key Point:The essence of Qabalah is losing oneself
rather than seeking material gain.
Critical Interpretation:Rabbi Lamed Ben Clifford's
assertion that the essence of Qabalah lies in losing
oneself instead of pursuing materialistic desires can be
seen as a fundamental philosophical challenge. This
perspective invites readers to reflect critically on the
motivations behind their spiritual practices. While the
idea resonates with many strands of spiritual tradition
that prioritize selflessness, it may also prompt
skepticism about whether complete self-neglect is
practical or beneficial in a complex material world. Not
all philosophical or spiritual systems embrace this
notion, with some arguing for a balance between
material and spiritual pursuits, as seen in works such as
'The Spiritual dimension of Economics' by John A. F.
Galbraith. Additionally, critics might reference modern
psychological viewpoints on self-fulfillment that
prioritize individual needs alongside spiritual growth.
Hence, it's essential for readers to question and explore
the validity of this viewpoint as a holistic approach to
life.

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Chapter 12 Summary : Epilogue:
Shem-ha-Mephorash—The Rabbi's Last
72 Words

EPILOGUE SHEM-HA-MEPHORASH

Introduction to Shem-ha-Mephorash

The chapter concludes the study of the Chicken Qabalah with

an exploration of Rabbi Lamed Ben Clifford's most
significant work, The Secret of Shem-ha-Mephorash. This
work, hand-printed in his Games Qabalists Play notebook, is
believed to be his final writing before his disappearance.

Concept of Shem-ha-Mephorash

Shem-ha-Mephorash, meaning "divided name," has been a

topic of extensive Qabalistic speculation. The Rabbi's
insights into this subject are limited, making this brief work
particularly valuable.

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Rabbi Ben Clifford's Insights

It is suggested that Ben Clifford experienced a moment of

transcendent illumination when he wrote the last seventy-two
words of his teaching. He expresses profound truths about
the nature of God and existence.

Core Teaching

Ben Clifford articulates that:

- God is undivided and pure potentiality.
- God realizes itself by becoming many, thereby exploring all
possibilities.
- The ultimate purpose of existence is to fulfill individual
potentiality.
- Mutual love between God and self leads to shared
enlightenment.
This summary encapsulates the essence of the epilogue,
highlighting the themes of divine unity and the journey
towards enlightenment.

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Chapter 13 Summary : Notes

NOTES FOREWORD

1. Observations regarding the similarities between Duquette's

occult books and Rabbi Ben Clifford's unpublished writings
are noted.
2. The term "Thelema" in Greek translates to "will," and has
a qabalistic value of 93.

INTRODUCTION

1. The term "orthodox" is used broadly, not relating to

specific Jewish movements.
2. The Hebrew spelling of Qabalah involves the letters Qoph
(Q), Beth (B), and Lamed (L). Variants in spelling occur
among different cultural groups.
3. Christian variations often spell it as Cabala, while
ceremonial magicians prefer Qabalah.

CHAPTER 0

1. Reference to Chapter 6.

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CHAPTER 1

1. Reference to Chapter 4.
2. The pronunciation of Hebrew words is contested, but not
essential for the study of Qabalah. The focus should be on
more significant aspects of the work.

CHAPTER 2

1. Reference to Chapter 3.
2. The letters AIN (meaning “not”) when reordered, form the
word ANI (meaning “I” or “Myself”).
3. The Sepher Yetzirah's translation suggests a divine
creation process involving Numbers, Letters, and Words.

CHAPTER 3

1. Translators of the Sepher Yetzirah acknowledge

inconsistencies in source texts.
2. The Rabbi's personal details on his name's origin point out
the complexity of Hebrew usage and tradition.
3. The concept of God as a father is historically more
complex than often portrayed in modern interpretations.

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CHAPTER 4

1. Encouragement to review the Hebrew alphabet for better

understanding.

CHAPTER 5

1. Emphasis on personal pronunciation of terms.

2. The dramatic elements of ancient practices are discussed,
alongside references to potential historic inaccuracies.

CHAPTER 6

1. An irreverent statement regarding public reception of a

creative idea.

CHAPTER 7

1. The significance of historical Qabalistic texts is noted.

2. Revival of Rabbi's fantasy highlights gaps in historical
interpretation.

CHAPTER 8

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1. Discussion on "The Book of the Goetia of Solomon" and
its translations.
2. Understanding nutrition is emphasized without the need
for exhaustive memorization.

CHAPTER 9

1. Noted spelling inconsistency of Qabalah within an

interview context.
2. Checking astrological alignments with precise tools is
advised.

CHAPTER 10

1. Reference to the Holy Bible and personal interpretations of

Rabbi Ben Clifford's claims.
2. Acknowledgment of Ben Clifford's erratic perspectives
and their pursuit for higher understanding in Qabalah.

EPILOGUE

1. Additional resources on the Shem-ha-Mephorash Qabalah

concepts are provided for further understanding.

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GLOSSARY

1. Noted reference details for comprehensive Qabalah-related

reading.
2. English translations from the Holy Bible, highlighting
their significance in context.

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Chapter 14 Summary : Glossary

SUMMARY OF CHAPTER 14

Glossary of Key Terms

-
AIN
: Represents "Nothing" or profound negativity, the first of the
three negative veils from which Kether emerges.
-
AIN-SOPH
: Means "Nothing Without Limit," the second negative veil.
-
AIN-SOPH-AUR
: Refers to "Limitless Light," the third negative veil.
-
AIQ BKR
: A nine-chambered table arranged according to the decimal
values of the 22 Hebrew letters.
-
ATZILUTH

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: The Archetypal World, the highest of the four Qabalistic
Worlds.
-
ASSIAH
: The Material World, the lowest of the four Qabalistic
Worlds.
-
BINAH
: Understanding, the Third Sephirah in the Tree of Life.
-
BRIAH
: The Creative World, the second highest Qabalistic World.
-
CHESED
: Mercy, the Fourth Sephirah in the Tree of Life.
-
CHIAH
: The Life-Force, a part of the Soul corresponding to
Atziluth.
-
CHICKEN QABALAH
: Practical aspects of the Holy Hebrew Qabalah relevant for
Western Hermetic traditions.
-

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CHOKMAH
: Wisdom, the Second Sephirah of the Tree of Life.
-
DAATH
: Knowledge, a phantom Sephirah in the Tree of Life.
-
ETZ HA-CHAYIM
: Tree of Life.
-
GEBURAH
: Strength, the Fifth Sephirah in the Tree of Life.
-
GEMATRIA
: A process connecting words with the same numerical
values.
-
HOD
: Splendor, the Eighth Sephirah in the Tree of Life.
-
KETHER
: The Crown, the first Sephirah in the Tree of Life.
-
MALKUTH
: Kingdom, the Tenth Sephirah in the Tree of Life.

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-
NEPHESH
: The Animal Soul, the lowest part of the Soul.
-
NESHAMAH
: The Divine Soul Intuition.
-
NETZACH
: Victory, the Seventh Sephirah in the Tree of Life.
-
NOTARIQON
: A method using initials to expand or condense phrases.
-
QABALAH OF THE NINE CHAMBERS
: See AIQ BKR.
-
RUACH
: The Intellect, associated with Yetzirah.
-
SHEM HA-MEPHORASH
: The divided name of God derived from the
Tetragrammaton.
-
SUPERNAL TRIAD

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: Kether, Chokmah, and Binah—three Sephiroth above the
Abyss.
-
TEMURA
: A collection of cryptographic methods for letter
substitution.
-
TIPHARETH
: Beauty, the Sixth Sephirah on the Tree of Life.
-
TREE OF LIFE
: A diagram representing the creation of the universe through
Sephiroth and paths.
-
YETZIRAH
: The Formative World, the second Qabalistic World.
-
YESOD
: Foundation, the Ninth Sephirah on the Tree of Life.

Key Concepts

The glossary outlines essential terms related to Qabalah,

emphasizing the structure of the Tree of Life, the four

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worlds, and the nature of the divine as understood through
various Sephiroth and their connections to human and
universal principles. This foundational language serves as the
basis for deeper esoteric study and practice in the context of
Western Hermetic traditions.

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Chapter 15 Summary : Bibliography

BIBLIOGRAPHY

1. General Works on Kabbalah and Related Topics

- Bischoff, Dr. Erich. *The Kabbala*. York Beach, ME:

Samuel Weiser, 1985.
- Fortune, Dion. *The Mystical Qabalah*. York Beach, ME:
Samuel Weiser, revised edition, 2000.
- Ponce, Charles. *Kabbalah: An Introduction and
Illumination for the World Today*. Wheaton, IL: Quest
Books, 1978.
- Scholem, Gershom. *Major Trends in Jewish Mysticism*.
New York: Schocken Books, 1967.

2. Aleister Crowley’s Works

- Crowley, Aleister. *The Book of Lies*. York Beach, ME:

Samuel Weiser, 1992.
- Crowley, Aleister. *Magick • Book Four • Liber ABA*.
Hymenaeus Beta, ed. York Beach, ME: Samuel Weiser, 1993.

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- Crowley, Aleister, ed. *The Goetia: The Lesser Key of
Solomon the King*. York Beach, ME: Samuel Weiser, 1995.

3. Key Texts and Translations

- Kaplan, Aryeh, ed. and trans. *The Bahir*. York Beach,

ME: Samuel Weiser, 1990.
- Mathers, S. L. MacGregor, ed. and trans. *The Kabbalah
Unveiled*. York Beach, ME: Samuel Weiser, 1993.
- Jastrow, Marcus. *A Dictionary of the Targumim, the
Talmud, Babi and Yerushalmi, and the Midrashic Literature*.
New York: Judaica Press, 1975.

4. Historical and Educational Context

- Eliade, Mircea. *A History of Religious Ideas*. London:

University of Chicago Press, 1984.
- Jung, Carl G. *Man and His Symbols*. London: Aldus
Books, 1964.
- Roth, Cecil. *Encyclopedia Judaica*. New York:
Macmillan, 1972.
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5. Works on Tarot and Ceremonial

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Best Quotes from The Chicken Qabalah
Of Rabbi Lamed Ben Clifford by Lon
Milo Duquette with Page Numbers
View on Bookey Website and Generate Beautiful Quote Images

Chapter 1 | Quotes From Pages 34-38

1.He offers the new student the opportunity to grasp
the big Qabalistic picture before he or she feels
obliged to start (as the Rabbi wrote) ‘counting the
nostril hairs of God.’
2.On the other hand, it appears no one was ever harmed by
Ben Clifford's chicanery.
3.He has, in my opinion, accomplished the nearly impossible
task of distilling to its essence one of the most complex
spiritual sciences in the world.
4.To this new generation of seekers, some of whom may be
destined to plumb the deepest mysteries of the Qabalah,
and others who will be satisfied just to scratch the surface, I
am honored to present The Chicken Qabalah of Rabbi
Lamed Ben Clifford.

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Chapter 2 | Quotes From Pages 39-50
1.We are Qazbalists not to prove the Bible is holy—
we are Qabalists because everything is holy.
2.Chicken Qabalah is the deceptively self-effacing term
given to those aspects of the Holy Hebrew Qabalah that are
of practical value to practitioners of the Western Hermetic
spiritual tradition.
3.Your Qabalah is not my Qabalah or anyone else's. A
personal Qabalah is placed in your hands the moment you
take up the study.
4.You don’t have to believe in anything. If the Bible leaves a
bad taste in your mouth, welcome to the club. But before
you throw old King James out the window, I’d like to point
out that the Bible is holy—but so are the phonebook,
Webster’s Dictionary, Robert’s Rules of Order and the
menu at McDonalds.
5.The study of the Qabalah make me a better person? No!
You'll have to do that yourself.
Chapter 3 | Quotes From Pages 51-64

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1.Don't worry if none of this makes any sense to you
right now. It is enough to remember that
Realization of One is the second-to-last goal of all
Qabalists. The final goal is to attain the
consciousness of Nothing.
2.The First Command-Rant is a lie. All is Nothing.
3.Ultimate reality is Nothing, so all perceivable phenomena,
including time and space, are illusions.
4.You must remember, however, that the real you is
something far different and more wonderful than your
ape-like brain and reptilian nervous system can grasp.
5.Our eyes cannot see infrared or ultraviolet; our ears cannot
hear a dog-whistle or the extra-low frequencies generated
by giant redwood trees...Get real! We are all sleepwalkers
stumbling blind, deaf, and numb through a life we could
never understand even if we could see, hear, feel, or smell
like Superman.
6.Everything in Heaven and Earth is connected to everything
in Heaven and Earth.

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7.Look hard enough at anything and you will eventually see
everything.

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Chapter 4 | Quotes From Pages 65-78
1.The key word here is 'said.' That's how everything
was created—the Elohim talked everything into
existence. The Elohim said it, and it was so.
2.Elohim is a very peculiar word. El is the root word for
Deity. Eloh is a feminine singular, in other words, a female
Deity (a Goddess); im is the plural ending for things that
are masculine.
3.Ten of these paths came out of nothing. (Because the Deity
is everything, It had lots of nothing to play with.)
4.Elohim and innumerable other special names would be
translated 'God' or 'Lord' or other such ambiguous
masculine-sounding names.
5.The Three Fundamental Letters—(Aleph, Mem, Shin) are
real Mothers and are extremely cool.
Chapter 5 | Quotes From Pages 79-105
1.There's no escaping it. Even the laziest Chicken
Qabalist needs to learn the Hebrew alphabet and
at least some of its traditional correspondences.

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2.As a purely Qabalistic work, however, this essay is far
from comprehensive.
3.Everything in Heaven and Earth is connected to everything
in Heaven and Earth. Everything in Heaven and Earth is
the reflection of everything in Heaven and Earth.
4.If God 'said' anything in the beginning, it was most likely,
'Let there be 3.'
5.Yod is the key creative instrument of the Deity in the same
way that the hand is a key creative instrument of human
beings.
Chapter 6 | Quotes From Pages 106-117
1.The Qabalah doesn't enable me to merely
interpret what somebody else meant to say, it
forces me to hear what I need to hear! —RABBI
LAMED BEN CLIFFORD
2....Hebrew pronunciation is not important to the study of the
Qabalah.
3.Pious Jews are taught to respect the author or authors of the
Pentateuch—mystics who knew that YHVH is not really a

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 name at all, but a formula that reveals the basic mechanics
of creation and human existence.
4.The rope was needed because every once in a while, at the
climax of this supreme ceremony, the High Priest
exploded!
5.It sounds like a simple ritual, doesn't it?
6....the Great Temple of Solomon appears to have been built
not so much as a house of worship, but as a prison for the
dangerous and unpredictable Ark.

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Chapter 7 | Quotes From Pages 118-142
1.There aren't really four Qabalistic Worlds—only
one with amnesia.
2.The more we divide the Great One, the more knowledge
and understanding we uncover from the individual parts.
But, at the same time, we drift farther from the abstract
perfection of the One.
3.Everything in the Material World exists as a pattern in the
Formative World that has its motivation for being in the
Creative World.
4.If there is any purpose for our incarnations, it is to perfectly
integrate the four parts of our soul so that we can function
as perfect units of the supreme consciousness.
Chapter 8 | Quotes From Pages 143-164
1.The light of Kether is One. It is pure
consciousness. Its radiance never diminishes.
2.The Tree of Life is the most recognizable symbol of
Qabalah.
3.You must seek them—one sentence, one word, one letter at

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 a time.
4.Our hand's success. Therefore I have made the following
conclusions: The 'hand' of the Creator must be an absolute
unity...and it executes Its creative power through a fourfold
process.
5.I assert that creation commenced when the Deity stirred
from undistracted ecstasy and became self-conscious.
6.We mustn't forget our toes.
Chapter 9 | Quotes From Pages 165-180
1.It's all in your head, you just have no idea how big
your head is.
2.Gods, archangels, angels, spirits, intelligences, and demons
are personifications of all our abilities and potential
abilities—a wondrous hierarchy of consciousness that
represents the subdivisions of our own soul.
3.When you are weak—when you are tired—when you are
sick—or stressed, or drunk, or drugged, or jealous, or
angry, or hurt, or insulted, or resentful, or in pain, or
succumbing to greed, or being flattered, or when you are

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 afraid—especially when you are afraid—and they can ruin
your life...
4.The spirits are both real and imaginary, but most of us do
not realize how real our imagination is.
5.It's not what you know but who you are that counts, and
before you can proceed to bamboozle a spirit into believing
you are a higher intelligence, you must first bamboozle
yourself into believing you are a higher intelligence!

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Chapter 10 | Quotes From Pages 181-217
1.The you that you think is you is not you. It is a
dream you.
2.Working with the Tarot is the fastest way I know of
learning Qabalistic fundamentals.
3.The Qabalah is not a belief system. It's a way of looking at
things.
4.You are the King of the universe, who has fallen asleep and
is dreaming he is the Queen, who has fallen asleep and is
dreaming she is the Prince, who has fallen asleep and is
dreaming he is a sleeping Princess.
5.The Holy Guardian Angel view the union with their HGA
as the first step toward spiritual enlightenment.
Chapter 11 | Quotes From Pages 218-244
1.In the game of Qabalah the object of the play is to
lose yourself—the winner gets nothing, and you've
only yourself to play with." —RABBI LAMED
BEN CLIFFORD
2.Look hard enough at anything and you will eventually see

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 everything!
3....the scriptures are certainly as holy as a jar of pickles.
4.Your Qabalistic enlightenment will come quietly from the
simple, but profound, realization that you are integrally
connected to everything—just like these numbers and
letters.
5.Don’t expect illumination to come as the result of some
particular revelation concerning numbers or language. No,
no, no, my children!
Chapter 12 | Quotes From Pages 245-247
1.For I am divided for love's sake, for the chance of
union.
2.God is pure potentiality and realizes Nothing.
3.God can only realize Itself by becoming Many and then
experiencing all possibilities through the adventures of Its
many parts.
4.The ultimate purpose for My existence is to exhaust My
individual potentiality.
5.My Love for God and God's Love for Me springs from the

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 Great Secret we share.
6.The Secret is God and I will achieve Supreme
Enlightenment at the same moment.

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Chapter 13 | Quotes From Pages 248-260
1.By assuming this cavalier attitude, the Chicken
Qabalist enjoys an exhilarating level of spiritual
freedom to pursue the more important aspects of
the work.
2.Wake up! You're already crazy— and blind, deaf, and numb
to boot!
3.To tell you the truth, I'm not sure about you.
4.Isn't this a recipe for madness?
5.Arguing over it is a waste of precious time.
6.When the chain of his ill-logic begins to actually make
sense to you, you are ‘on your way’ to Qabalistic
illumination.
Chapter 14 | Quotes From Pages 261-272
1.‘The profound negativity, AIN, precludes even the
concept of a negative existence.’
2.‘The Archetypal World, Atziluth, corresponds to the Yod in
the Tetragrammaton and is where the male and female
aspects of the Deity are united in bliss.’

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3.‘Knowledge, Daath, is a phantom, separating the Supernal
Triad from the rest of the Tree.’
4.‘The Tree of Life represents the fundamental statement of
the Sepher Yetzirah, which speaks of creation through
Numbers, Letters, and Words.’
5.‘In Briah, the pure light of Atziluth begins to become
organized.’
Chapter 15 | Quotes From Pages 273-277
1.Magick is the art of causing change to occur in
conformity with will.
2.The universe is full of magical things, patiently waiting for
our wits to grow sharper.
3.Know thyself, and thou shalt know the universe and the
gods.
4.All is one, and one is all.

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The Chicken Qabalah Of Rabbi Lamed
Ben Clifford Questions
View on Bookey Website

Chapter 1 | Who Was Rabbi Larned Ben Clifford?|

Q&A
1.Question
What is the significance of Rabbi Lamed Ben Clifford in
modern esotericism?
Answer:Rabbi Lamed Ben Clifford is a unique
figure in modern esotericism, known for his
irreverent and unconventional approach to the
Qabalah. Despite being dismissed by some as a
charlatan, he has inspired a passionate following
among those who appreciate his unconventional
teachings and humor. His work distills complex
spiritual concepts into accessible ideas, making
Qabalah approachable for both new students and
seasoned adepts. His significance lies in his ability to
convey profound spiritual truths through a playful

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and non-traditional lens.

2.Question
How did Rabbi Lamed Ben Clifford’s methods challenge
traditional perceptions of spirituality?
Answer:Rabbi Lamed Ben Clifford challenged traditional
perceptions of spirituality by adopting an irreverent style that
often included humor and mockery. His persona, which
blended absurdity with deep insights, questioned the
seriousness often associated with esoteric teachings. By
embodying a 'phony' rabbi, he invited readers to explore
spirituality in a more lighthearted way, encouraging them to
find wisdom in unexpected places. His methods suggest that
spiritual understanding can come not only from rigorous
study but also from playful exploration.

3.Question
What can newcomers to Qabalah learn from 'The
Chicken Qabalah'?
Answer:Newcomers to Qabalah can learn the essence of
Qabalistic thought and philosophy without being

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overwhelmed by its complexities. 'The Chicken Qabalah'
presents foundational concepts in a straightforward manner,
allowing readers to grasp the 'big picture' of Qabalah before
delving into more intricate details. This approach encourages
confidence in exploring spiritual concepts, making it a
valuable resource for those starting their journey into
esotericism.

4.Question
Why does the author defend Ben Clifford's teachings
despite describing him as a fraud?
Answer:The author defends Ben Clifford's teachings because,
despite his lack of formal credentials and being labeled as a
fraud, his insights provide valuable perspectives on
spirituality. The author emphasizes that no one was harmed
by Ben Clifford's eccentricity, and many found profound
wisdom in his works. The defense is rooted in the belief that
the content of his teachings transcends his dubious persona;
his ability to distill complex ideas into relatable concepts
merit admiration and respect.

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5.Question
What role does humor and irreverence play in the
teachings of Rabbi Lamed Ben Clifford?
Answer:Humor and irreverence play a central role in the
teachings of Rabbi Lamed Ben Clifford, acting as tools to
engage readers and provoke thought. By using a lighthearted
tone, he disarms conventional expectations of serious
spiritual discourse, encouraging a more open-minded
exploration of esoteric traditions. This playful approach
makes complex ideas more digestible and relatable, fostering
a deeper connection to the material without the weight of
dogma.

6.Question
How does 'The Chicken Qabalah' differ from traditional
Qabalistic texts?
Answer:'The Chicken Qabalah' differs from traditional
Qabalistic texts by its refusal to adhere strictly to the
established, often dense academic language and theories of
classical Qabalah. Instead, it employs a more casual,

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accessible format that emphasizes simplicity and clarity. Ben
Clifford intentionally omits certain complex elements of
Qabalah, creating a streamlined version that retains core
ideas without overwhelming beginners, which makes it a
refreshing alternative to more conventional texts.

7.Question
What does the fusion of humor and spirituality in Ben
Clifford's work suggest about the nature of spiritual
inquiry?
Answer:The fusion of humor and spirituality in Ben
Clifford's work suggests that spiritual inquiry can be both
serious and playful. It reflects the idea that embracing humor
can lead to more profound insights and a deeper
understanding of spiritual concepts. This approach
encourages seekers to engage more freely with their spiritual
journeys, seeing exploration as a personal and enjoyable
adventure rather than a rigid or intimidating process.

8.Question
In what ways did Rabbi Lamed Ben Clifford’s work
contribute to the Western mystery tradition?

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Answer:Rabbi Lamed Ben Clifford’s work contributes to the
Western mystery tradition by offering an alternative
perspective on Qabalah that is approachable to a broader
audience. By making esoteric ideas more accessible, he
helped demystify Qabalah for new seekers as the tradition
gained renewed interest in recent decades. His unique
approach serves as a bridge, connecting ancient wisdom with
contemporary seekers and emphasizing that spirituality can
be fun and engaging.
Chapter 2 | Frequently Asked Questions About
Chicken Qabalah| Q&A
1.Question
What is the significance of the term 'Chicken Qabalah'?
Answer:The term 'Chicken Qabalah' was
humorously coined by Rabbi Lamed Ben Clifford
after an angry critic labeled his teachings as such
during a seminar. It symbolizes a pragmatic and
irreverent approach to Qabalistic study,
emphasizing the personal and practical aspects over

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traditional orthodoxy.

2.Question
Who can become a Chicken Qabalist?
Answer:Anyone can be a Chicken Qabalist! It's inclusive and
encourages personal exploration of Qabalah without the need
for formal membership or strict prerequisites.

3.Question
Do you need to be Jewish to study Qabalah?
Answer:No, you do not need to be born Jewish or adhere to
any particular religion to engage with Chicken Qabalah. It is
open to all seekers of truth.

4.Question
Is Chicken Qabalah considered legitimate?
Answer:Absolutely! Chicken Qabalah is as legitimate as any
traditional form of Qabalah, as all systems are ultimately
interpretations of the same spiritual truths.

5.Question
Must I learn Hebrew to be a Chicken Qabalist?
Answer:While you do not need to speak Hebrew fluently,
familiarity with the Hebrew alphabet and its meanings is

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important. This foundation enhances your understanding of
Qabalistic concepts.

6.Question
Will I be intimidated by traditional Qabalists?
Answer:Not at all. The first lesson of Chicken Qabalah is that
pronunciation and formal knowledge are less important than
the personal insights gained from study and practice.

7.Question
Do I have to believe in the Bible to study Qabalah?
Answer:No. Although many Qabalistic texts reference the
Bible, adherence to its doctrines is not required. All texts,
including the Bible, can be seen as vehicles for divine
revelation.

8.Question
Will studying Qabalah automatically make me a better
person?
Answer:No, personal growth is a separate journey. While
Qabalah can offer insights, it is ultimately up to the
individual to apply these lessons in their life.

9.Question

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What is the transformative power of individual
interpretation in Qabalah?
Answer:Each Chicken Qabalist develops a unique personal
understanding of Qabalah, which can lead to profound
insights and spiritual growth tailored to their experiences and
questions.

10.Question
What attitude should I adopt towards critiques of
Chicken Qabalah?
Answer:Maintain a light-hearted and confident perspective.
The teachings prioritize personal connection to the material
over external validation or criticism, encouraging an
audacious engagement with spirituality.
Chapter 3 | The Ten Command-Rants| Q&A
1.Question
What is the ultimate goal of Qabalists according to Rabbi
Lamed Ben Clifford?
Answer:The ultimate goal of Qabalists is to attain
the consciousness of Nothing, following the

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realization of One as the second-to-last goal.

2.Question
How does the Rabbi describe the nature of reality in his
Ten Command-Rants?
Answer:Rabbi Ben Clifford posits that ultimate reality is
Nothing, and that all perceivable phenomena—including
creation, time, and space—are illusions.

3.Question
What does the First Command-Rant emphasize?
Answer:The First Command-Rant emphasizes that 'All is
One', suggesting a unified essence within the universe.

4.Question
What is the significance of 'Nothing' in the Second
Command-Rant?
Answer:The Second Command-Rant states that 'All is
Nothing', highlighting that true potentiality lies in this idea of
nothingness, which contains more existence than visible
matter.

5.Question
According to the Rabbi, how does our perception affect

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our understanding of reality?
Answer:The Rabbi asserts that our powers of perception are
fundamentally flawed, leading us to see only illusions rather
than the ultimate reality, which is Nothing.

6.Question
What insight does the Seventh Command-Rant provide
about connections in the universe?
Answer:The Seventh Command-Rant states that everything
in Heaven and Earth is interconnected, illustrating the idea
that all entities are part of a vast and unified universe.

7.Question
How does the Eighth Command-Rant relate to reflections
and patterns in nature?
Answer:The Eighth Command-Rant explains that everything
in Heaven and Earth reflects one another, suggesting that
studying one aspect of existence allows us to understand its
counterparts on different levels.

8.Question
What does the Tenth Command-Rant imply about focus
and understanding?

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Answer:The Tenth Command-Rant suggests that by
examining anything deeply, one can eventually perceive
everything, leading to a rested state of understanding.

9.Question
How do the various commandments serve students on
their Qabalistic journey?
Answer:The commandments guide students in recognizing
the interconnectedness of all things, understanding the nature
of reality and perception, and ultimately achieving a state of
expanded consciousness.

10.Question
Why might some people find satisfaction in not
overcoming their perceptual defects?
Answer:The Rabbi points out that many people prefer
believing simple, outrageous religious concepts, which often
provide comfort without the complexity of deeper
understanding.

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Chapter 4 | The Sepher Yetzirah| Q&A
1.Question
What is the significance of the term 'Elohim' in relation
to the concept of God?
Answer:The term 'Elohim' suggests a plural or
dual-gendered representation of deity, which
challenges traditional singular notions of God as
masculine. It reflects a more inclusive
understanding of divinity, encompassing both male
and female aspects.

2.Question
Why is the Sepher Yetzirah considered foundational for
Chicken Qabalists?
Answer:The Sepher Yetzirah introduces the concept of the 10
Sephiroth, which later forms the Tree of Life, a critical
schematic for understanding Qabalistic thought. Its brevity
and relative clarity make it accessible for students.

3.Question
How do words relate to the act of creation according to
the text?

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Answer:Words are viewed as vibrations that create and
sustain the universe. The process of creation is depicted as a
verbal act, emphasizing that the Elohim spoke everything
into existence, indicating the power of language in shaping
reality.

4.Question
What do the 10 Sephiroth represent and how are they
reflected in humans?
Answer:The 10 Sephiroth are seen as emanations from divine
nothingness, analogous to human fingers and toes—five on
each side of the body—highlighting the connection between
divine creation and human anatomy.

5.Question
Can you explain the structure and significance of the
Hebrew alphabet in the context of creation?
Answer:The 22 letters of the Hebrew alphabet form the
foundational building blocks of creation. They are
categorized into three groups (Three Mothers, Seven
Doubles, and Twelve Simple Letters) which symbolize

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fundamental elements, oppositional aspects, and cosmic
dimensions.

6.Question
What is the relationship between the Three Mothers and
the elements of the universe?
Answer:The Three Mothers—Aleph (Air), Mem (Water), and
Shin (Fire)—represent the fundamental elements of existence
and consciousness, signifying their vital role in both creation
and the structure of the universe.

7.Question
In what way do the Double Letters symbolize opposites
and dimensions?
Answer:The Seven Double Letters convey dualities such as
Life-Death and Wisdom-Folly, correlating these oppositions
with the six dimensions created by the Three Mothers. They
represent both elemental forces and directional aspects of
reality.

8.Question
What deeper understanding can we gain by
contemplating the 10 Sephiroth?

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Answer:Contemplating the 10 Sephiroth can lead to insights
regarding the interconnectedness of existence, the nature of
duality, and the infinite expressions of the creative process
reflected in all levels of being.

9.Question
How is the idea of duality represented in the creation
story outlined in the Sepher Yetzirah?
Answer:Duality is illustrated in how the Elohim reflect on
themselves as 'us' in the creation of humanity, suggesting that
the divine itself embodies both masculine and feminine
principles. This duality is essential in the understanding of
creation and existence.

10.Question
What does it mean that the creative process is depicted as
both chaotic and structured in the Sepher Yetzirah?
Answer:The blend of chaos and structure in creation hints at
the complexity of existence, where order arises from
formlessness, illustrating the dynamic interplay of
potentiality and manifestation in the universe.

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Chapter 5 | The Hebrew Alphabet| Q&A
1.Question
Why is it essential for a Chicken Qabalist to learn the
Hebrew alphabet?
Answer:Learning the Hebrew alphabet allows the
Chicken Qabalist to uncover the deep symbolic and
numerical meanings embedded in the letters, which
are essential for exploring Qabalistic principles. The
alphabet serves as a foundation for understanding
the connections between numbers, the cosmos, and
personal spiritual journeys.

2.Question
What is the significance of the letter Yod in Hebrew
Qabalah?
Answer:Yod symbolizes the essence of creation, embodying
the primal force that initiates all life. It is connected to the
concept of Phi, or the Golden Mean, illustrating the natural
patterns found in growth and development, such as in the
nautilus shell, making it a key to understanding the universe.

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3.Question
How does Rabbi Ben Clifford's treatment of sexual
imagery contribute to spiritual understanding?
Answer:Rather than viewing sexual imagery as crude, Ben
Clifford positions it as a vital part of the divine landscape,
promoting an understanding of interconnectedness between
humanity, nature, and divinity. He emphasizes that spiritual
life must embrace all aspects of existence, including
sexuality, to fully grasp the cosmic order.

4.Question
What does the letter Aleph represent in terms of
Qabalistic themes?
Answer:Aleph represents air and is viewed as a letter of
breath, symbolizing the fertility and life force in creation. It
signifies the divine essence behind existence and is
associated with the Tarot Trump, The Fool, suggesting
potential and new beginnings.

5.Question
Can you explain the symbolic relationship between the
letters of the Hebrew alphabet and the cosmos?

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Answer:The letters of the Hebrew alphabet are not mere
symbols; they resonate with the structure of the cosmos
itself. Each letter's shape and meaning relate to cosmic
elements, planets, and zodiac signs, creating a detailed map
of the universe and humanity's place within it.

6.Question
What does Ben Clifford mean by stating that 'everything
in Heaven and Earth is interconnected'?
Answer:This statement reflects the Qabalistic view that all
aspects of existence—spiritual, physical, and emotional—are
woven into one holistic reality. Each element influences the
others, much like the strands of a web, reinforcing the
importance of harmony and balance in life.

7.Question
Describe the role of the numerical values associated with
the Hebrew letters. How do they influence interpretation?
Answer:The numerical values assigned to Hebrew letters
offer an additional layer of meaning that can be analyzed
through gematria, highlighting relationships and connections

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between words and concepts. This numerical system allows
for deeper insights into religious texts and Qabalistic
practices.

8.Question
How does understanding the letters enhance the study of
Qabalistic practices?
Answer:Understanding the letters enables practitioners to
engage with the mystical aspects of Qabalah, allowing them
to meditate on the fundamental principles of creation,
existence, and the divine. Each letter serves as a key to
unlocking greater insights into both personal spirituality and
universal truths.

9.Question
What is the significance of the correspondence between
Hebrew letters and the Tree of Life?
Answer:The correspondence between Hebrew letters and the
Tree of Life illustrates the connections between the letters,
the sephiroth, and various pathways of spiritual development.
Each letter's position on the Tree highlights its role in the

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interconnected web of creation and the spiritual journey.

10.Question
In what ways does the letter Shin embody attributes of
both spirit and fire?
Answer:Shin, symbolizing fire and spirit, represents
transformation and divine inspiration. It underscores the
dynamic, creative force of the universe, akin to the Holy
Spirit in Christian mysticism, suggesting the passionate drive
behind existence and spiritual awakening.
Chapter 6 | The Ineffable Name of God and the Ark
of the Covenant| Q&A
1.Question
What does the ineffable name of God represent in the
context of the Qabalah?
Answer:The ineffable name of God, often referred
to as the Tetragrammaton (Yod Heh Vau Heh),
symbolizes the fundamental mechanics of creation
and human existence. Unlike a mere name, it serves
as a key to understanding the relationship between
the Divine and the world.

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2.Question
Why is the correct pronunciation of the Tetragrammaton
considered a mystery?
Answer:The correct pronunciation remains elusive because,
in ancient Hebrew, there were no written vowels, allowing
for countless interpretations of the letters. This ambiguity has
contributed to the reverence and hesitation surrounding its
utterance.

3.Question
What significance does the Ark of the Covenant hold in
the context of the Tetragrammaton?
Answer:The Ark of the Covenant is seen as a powerful and
dangerous object that embodies the living essence of the
Divine. It served as a conduit for the presence of God, which
could be lethal to those who approached it improperly,
symbolizing the awe and terror of the Holy.

4.Question
How does Rabbi Ben Clifford's view on Hebrew
pronunciation challenge traditional beliefs?
Answer:Rabbi Ben Clifford challenges the emphasis on

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precise Hebrew pronunciation by suggesting that its
interpretation is less about linguistic accuracy and more
about personal revelation and understanding of the deeper
meanings behind the words.

5.Question
What was the role of the High Priest regarding the
ineffable name, and how was it related to the Ark of the
Covenant?
Answer:The High Priest had the unique and sacred
responsibility to pronounce the ineffable name of God once a
year during the Day of Atonement while positioned over the
Ark. This ritual was fraught with danger, as the Priest could
face death from the overwhelming divine presence
manifesting through the Ark.

6.Question
Why did the Israelites treat the Ark with such reverence
and caution?
Answer:The Ark was not just a religious artifact but a
perceived source of divine power. Its association with
miraculous occurrences, such as deadly consequences for

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those who touched it, led the Israelites to treat it with
extraordinary caution, reflective of their understanding of the
seriousness of divine encounters.

7.Question
What can we learn about the interaction between faith
and understanding from the discussions about the
Tetragrammaton and the Ark?
Answer:The relationship between faith and understanding
can be seen in how the ineffable name and the Ark of the
Covenant urged believers to respect the mysteries of the
divine. It illustrates that true knowledge often lies beyond
mere words and that faith requires an appreciation of the
unknown.

8.Question
How does the description of the Ark suggest its potential
as a technological device?
Answer:The intricate description of the Ark's materials and
functions hints at it resembling a primitive electrical device,
where the interactions of various components could produce
miraculous effects. This perspective encourages a broader

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understanding of historical religious artifacts, merging
spirituality with early scientific principles.

9.Question
What was the practical purpose of the rope tied around
the High Priest's leg during the ritual?
Answer:The rope served as a safety measure, allowing the
other priests to retrieve the High Priest if he was struck down
by the divine presence within the Holy of Holies,
highlighting the grave risks involved in performing such a
sacred duty.

10.Question
What can change in our perception of sacred texts and
rituals when we consider them through a lens of curiosity
and humor, as suggested by Rabbi Ben Clifford?
Answer:By approaching sacred texts and rituals with
curiosity and humor, we open ourselves to deeper insights
and understanding. This perspective can lighten the
solemnity often associated with them and encourages an
exploration of the underlying meanings that connect ancient
practices to contemporary spirituality.

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Chapter 7 | The Four Qabalistic Worlds and the
Four Parts of the Soul| Q&A
1.Question
What is the significance of the four parts of the soul in
relation to the four Qabalistic worlds?
Answer:The four parts of the soul—Chiah,
Neshamah, Ruach, and Nephesh—mirror the four
Qabalistic worlds: Atziluth, Briah, Yetzirah, and
Assiah. Just as these worlds represent levels of
existence and consciousness, the soul's structure
reflects our spiritual journey. Each part of the soul
corresponds to a level of awareness, with Nephesh
being our animal instincts related to Assiah, Ruach
representing the intellect tied to Yetzirah, Neshamah
as the transcendent intuition linked to Briah, and
Chiah embodying the pure life-force of Atziluth.
Understanding these connections helps us integrate
our consciousness and realize our true identity.

2.Question
How should we perceive the relationship between

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material existence and higher realms according to Rabbi
Lamed Ben Clifford?
Answer:Rabbi Lamed Ben Clifford emphasizes that our
material existence (Assiah) is merely a manifestation of
higher spiritual truths that exist in the realms of Yetzirah,
Briah, and Atziluth. He uses the metaphor of an elevator to
illustrate how everything in the material world has its origin
in the higher realms, where concepts and archetypes exist
before they manifest physically. This relationship reminds us
that our perceptions are limited by the density of our physical
plane, and with spiritual insight, we can glimpse the unity of
all existence.

3.Question
What role does the concept of 'Yod Heh Vau Heh' play in
the creative process?
Answer:'Yod Heh Vau Heh' represents the fourfold creative
process wherein the divine consciousness (Yod) descends
into the material world (Heh Final). Each letter symbolizes a
stage in creation: Yod as the source of will and intention, Heh

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reflecting the initial manifestation of the concept, Vau
representing the formative thought, and the final Heh as the
physical realization of that intention. This formula shows that
everything created in the physical world originates from a
higher spiritual structure and illustrates the
interconnectedness of all levels of existence.

4.Question
What insights about life and awareness does the Rabbi
share regarding the nature of consciousness?
Answer:The Rabbi presents thought-provoking insights into
consciousness, particularly the distinction between thinking
and being. He argues that true awareness transcends the
intellectual processes of the Ruach, asserting that our essence
can exist independently of thought and is directly connected
to the greater universal consciousness. This realization
encourages us to look beyond our rational minds and tap into
deeper levels of awareness that reflect our inherent
connection to the divine and to each other.

5.Question

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How can we practically integrate the teachings of the four
parts of the soul to enhance our spiritual journey?
Answer:To integrate the teachings of the four parts of the
soul, we can engage in practices that foster awareness of each
aspect: nurturing the Nephesh through mindful awareness of
our instincts and needs; cultivating the Ruach by engaging in
reflective practices, such as journaling or meditation, that
explore our thoughts and emotions; tapping into the
Neshamah through creative expression, intuition, and
connection to higher consciousness; and ultimately
connecting to the Chiah by recognizing and embodying our
true identity as life-force itself. This holistic approach can
facilitate our spiritual growth and alignment with the
universal consciousness.
Chapter 8 | The Tree of Life| Q&A
1.Question
What is the essence of Kether and how does it relate to
the Sephiroth?
Answer:Kether represents pure consciousness and

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unity, and serves as the source of the divine light
that filters through the Sephiroth. Rather than being
a downfall, the descent of this consciousness
symbolizes a deeper understanding of existence and
creation.

2.Question
How does the Tree of Life illustrate Qabalistic principles?
Answer:The Tree of Life visually represents the ten
Sephiroth and twenty-two paths, embodying the interplay of
divine energies and the structure of reality as understood in
Qabalah. It simplifies complex metaphysical concepts into a
format that is accessible for contemplation.

3.Question
What is the significance of the Zerubbabel Institute of
Philosophical Youth (Z.I.P.Y.) in the narrative?
Answer:Z.I.P.Y. symbolizes a creative hub for ancient
Qabalistic thought and philosophical inquiry. It serves as a
fictional construct to explore how ancient teachings might
have been approached through dialogue and intellectual

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exercises, enriching the understanding of divine wisdom.

4.Question
In the imaginative student essays, what key qualities
separate humans from other beings?
Answer:The essays suggest that what differentiates humans
is their sophisticated level of creativity, symbolized by the
opposable thumb that allows for the creation of tools and art.
This creative nature aligns humans with the divine, mirroring
the act of creation by God.

5.Question
Why are the numbers ONE, FOUR, TEN, and
TWENTY-TWO highlighted as significant in the
Qabalistic framework?
Answer:These numbers represent fundamental aspects of
creation: ONE signifies unity, FOUR denotes the four
aspects of reality, TEN embodies the emanations of creation,
and TWENTY-TWO correlates to the sacred letters of the
Hebrew alphabet, which are vital for understanding the
Divine and manifesting reality.

6.Question

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What is the role of speech in the essays written by the
students?
Answer:Speech is presented as a divine attribute that
empowers humans to create, communicate, and shape their
understanding of the world, echoing the creative processes of
Deity. Through language, they establish identity and
influence their surroundings.

7.Question
What does the role-playing assignment about being the
Deity before creation reveal?
Answer:This exercise invites students to explore the nature
of existence and the process of creation from a divine
perspective. It encourages contemplation on the necessity of
differentiation and self-awareness as precursors to
manifesting reality.

8.Question
How does the concept of duality and self-awareness play
into the creation narrative?
Answer:The essays illustrate that the concept of duality

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emerges when the Deity becomes self-aware, creating a
distinction between the Self and the Not-Self. This
self-reflection initiates the act of creation, leading to the
existence of multiplicity in the universe.

9.Question
Why does the reflection between the Sephiroth matter in
understanding Qabalistic thought?
Answer:The reflections highlight the interconnectedness of
different stages of creation, illustrating how apparent
separations are actually linked through divine intelligence.
This understanding is crucial for appreciating the underlying
unity within the diverse expressions of existence.

10.Question
How do the dialogues and essays enrich the
understanding of the Tree of Life?
Answer:The dialogues allow for a dynamic exploration of
thought, encouraging students to examine their insights and
challenge their understanding of the Tree of Life. This
interaction showcases the evolution of Qabalistic wisdom,

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making the teachings not just theoretical but a living practice.
Chapter 9 | Qabalistic Magick and the Tree of Life|
Q&A
1.Question
What is the relationship between spirits and our own
consciousness according to Rabbi Ben Clifford?
Answer:Rabbi Ben Clifford posits that spirits,
archangels, and angels are personifications of our
abilities and potential—representing subdivisions of
our own soul. They are integrated within us yet can
seem independent, reflecting the complexity and
vastness of our inner consciousness.

2.Question
Are spirits inherently good or evil?
Answer:Spirits embody both good and evil, much like
electricity, which can be used for beneficial or harmful
purposes depending on how it is directed. Their nature is not
fixed but is influenced by the intentions behind their
summoning.

3.Question

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Why should one engage with spirits if they can be
harmful?
Answer:Engaging with spirits enables us to master these
spiritual forces. Until we consciously redirect their raw
powers, they will manifest chaotically, often leading to
negative outcomes in our lives. By understanding and
integrating these energies, we can cultivate a more
constructive and empowered existence.

4.Question
What is the significance of the Tree of Life in
understanding one’s spiritual journey?
Answer:The Tree of Life represents the hierarchy and levels
of consciousness within the universe and ourselves. It helps
us understand how to navigate spiritual forces, with Kether
as the source of pure consciousness, filtering through various
levels down to the material plane.

5.Question
How does the practice of Qabalistic magick relate to
everyday desires and actions?

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Answer:Qabalistic magick is not just an esoteric practice; it
can manifest in everyday actions. The simple act of
requesting a glass of water exemplifies the process of
directing spiritual energies to fulfill mundane
desires—demonstrating that our will can invoke the unseen
spiritual hierarchy to achieve results.

6.Question
What does Rabbi Ben Clifford mean by 'bamboozle
yourself into believing you are a higher intelligence'?
Answer:This indicates the necessity for self-empowerment
and confidence in one’s own spiritual authority. To
effectively engage with spirits and influence outcomes, one
must first recognize and accept their own potential, aligning
with the higher aspects of their consciousness.

7.Question
What is the essence of Chicken Qabalah as presented by
Rabbi Ben Clifford?
Answer:Chicken Qabalah emphasizes that the complex
hierarchies and spiritual principles can be intuitively

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understood and integrated into one’s life without exhaustive
memorization. It advocates an accessible approach to
Qabalistic concepts that allows innate wisdom to surface
naturally.

8.Question
How does Rabbi Ben Clifford illustrate the process of
evocation in practical terms?
Answer:He illustrates the process by describing the sequence
of evocation—from the initial desire, through vocal
expression of that desire, to the activation of various spiritual
hierarchies that ultimately fulfill that desire. This analogy
emphasizes that even simple actions are connected to deeper
spiritual workings.

9.Question
What insights can be gained about the nature of fear in
regard to dealing with spirits?
Answer:Fear is highlighted as a major factor that can
overpower and negatively influence our interactions with
spirits. Understanding and mastering one’s emotional

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state—especially fear—are crucial for harnessing the power
of spiritual entities constructively.

10.Question
What is the metaphor of the corporate flow chart in
relation to spiritual hierarchies?
Answer:The corporate flow chart metaphor illustrates the
structured hierarchy of spiritual entities where higher aspects
of consciousness govern those beneath them. It emphasizes
that just as in a business, each level has its role and must be
respected to achieve harmonious functioning within oneself.

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Chapter 10 | The Chicken Tarot and the Holy
Guardian Angel| Q&A
1.Question
What is the relationship between the Tarot and Qabalah
according to Rabbi Lamed Ben Clifford?
Answer:Rabbi Lamed Ben Clifford claims that
working with the Tarot is the fastest way to learn
Qabalistic fundamentals, as the Tarot perfectly
represents the principles of Qabalah. He suggests
that the Tarot cards are structured and
characterized in harmony with Qabalistic ideas,
acting as a bridge between various mystical
traditions.

2.Question
How does Rabbi Clifford view the concept of the Holy
Guardian Angel?
Answer:The Holy Guardian Angel (HGA) is depicted as a
vital component in achieving spiritual enlightenment. Rabbi
Clifford explains that connecting with one’s HGA is akin to
waking up from a slumber, and this union can be achieved

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through love and imagination, where one creates a divine
figure embodying their ideal lover.

3.Question
What does Rabbi Clifford mean when he says 'the you
that you think is you is not you'?
Answer:This phrase emphasizes the notion of self as an
illusion, suggesting that our perceived identity is a mere
dream within deeper layers of consciousness. It points to the
idea that individuals are part of a larger cosmic reality,
trapped in a cycle of dreams where only by awakening can
they realize their true nature.

4.Question
What significance does Rabbi Clifford attribute to the
Fool card in Tarot?
Answer:The Fool card is described as the representation of
'super-nothing,' embodying the foundational essence from
which all possibilities arise. It signifies new beginnings and
the vast potential inherent in the universe, indicating that all
other cards and existence itself emanate from this archetype.

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5.Question
Why does Rabbi Clifford say that the Tarot can represent
literal answers to questions during readings?
Answer:He explains that the Tarot cards, especially the
trumps, can spell out answers to specific questions posed by
clients. For example, he illustrates that the cards in a reading
could literally convey messages or advice, showing how each
card’s position, symbolic meaning, and conjunction can all
combine to provide a coherent and real answer.

6.Question
How does the concept of the Princess cards differ from
other court cards in the Tarot?
Answer:The Princess cards represent a unique aspect within
the suits, symbolizing the foundational layer of the universe
and the lowest aspects of the soul. They embody the idea of
exiled consciousness and the potential for awakening,
contrasting the higher royal cards that associate with more
developed aspects of the soul.

7.Question
In what way does Rabbi Clifford suggest one can educate

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themselves using Qabalah and Tarot?
Answer:He argues that while some might not apply
Qabalistic concepts directly in readings, studying these
attributes and relationships offers a broader understanding of
religion and philosophy, enriching one’s knowledge and
ability to communicate, which is valuable for any Tarot
reader.

8.Question
What are the four elemental suits in the Tarot, and how
are they connected to Qabalah?
Answer:The four suits—Wands, Cups, Swords, and
Disks—correspond to the four classical elements of Fire,
Water, Air, and Earth respectively. Rabbi Clifford explains
that these suits reflect the four aspects of divine
consciousness as outlined in the teachings of Qabalah,
governing how they interact in the material world.

9.Question
Why does Rabbi Clifford emphasize the importance of
the Princess cards as 'the key ingredient in the great
recipe of creation'?

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Answer:The Princess cards symbolize the base reality of
existence and the raw potential for transformation within the
material realm. They serve as a metaphor for the individual’s
journey of awakening and integration with divine
consciousness, highlighting the symbiotic relationship
between the mundane and the sacred.

10.Question
How can the elemental trumps of the Tarot be applied in
readings regarding health or direction?
Answer:Rabbi Clifford provides practical applications,
indicating that the elemental trumps can symbolize different
bodily systems (e.g., the Magician relates to the nervous
system) or can indicate directional aspects during a reading,
facilitating deeper insight into the client’s questions.
Chapter 11 | Last Lecture—Games Qabalists Play|
Q&A
1.Question
What is the primary goal of engaging in Qabalistic games
according to Rabbi Lamed Ben Clifford?
Answer:The primary goal is to lose oneself in the

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pursuit of understanding the connections,
reflections, and patterns of the universe and to
ultimately realize that everything is interconnected.

2.Question
How does Rabbi Lamed Ben Clifford describe
enlightenment in relation to Qabalah?
Answer:He describes enlightenment not as a particular
revelation but as the quiet realization of one's integral
connection to everything in existence, reflecting the vast
interconnectedness of the universe.

3.Question
What can be learned from the statement 'Look hard
enough at anything and you will eventually see
everything'?
Answer:This suggests that through deep observation and
contemplation, one can uncover universal truths and
connections hidden in all things, transforming the mundane
into the profound.

4.Question
What does the term 'Gematria' involve in the context of

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Qabalah?
Answer:Gematria involves converting letters of words to
their numerical equivalents and exploring the connections
between words that share the same numerical values, thus
revealing hidden relationships and meanings.

5.Question
How does Rabbi Clifford view the relationship between
Hebrew and Qabalah?
Answer:He acknowledges that while Hebrew is traditionally
seen as the most sacred language with letters serving as
building blocks of creation, he emphasizes that the essence of
Qabalah transcends linguistic boundaries, affirming that
everything is holy.

6.Question
What insights does the phrase 'Who cares!' provide in
Rabbi Clifford’s teachings?
Answer:It reflects a Zen-like nonattachment and suggests
that the pursuit of meaning is less about finding concrete
answers and more about engaging in the process of

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exploration and connection.

7.Question
Why might one need to approach Qabalistic methods
with caution, according to Rabbi Clifford?
Answer:Because these methods can be powerful and
potentially lead to madness if not handled with discipline,
thus one must ensure they remain grounded in observations
of the illusionary world while striving for enlightenment.

8.Question
What is the significance of numbers and their
arrangements in Kabbalistic thought as per this chapter?
Answer:Numbers and their arrangements are seen as keys to
unlocking deeper spiritual truths, helping individuals to
further connect ideas, language, and the very structure of
reality.

9.Question
In what way does Rabbi Clifford suggest that personal
names should be treated in Qabalah?
Answer:He encourages treating personal names with
flexibility by transliterating them into Hebrew equivalents to

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explore their numerical values and associated meanings, thus
revealing personal insights and connections.

10.Question
What overarching theme does Rabbi Lamed Ben Clifford
communicate about the nature of the universe?
Answer:He communicates that the universe is
interconnected, the boundaries between entities are illusory,
and that through Qabalistic play, one can engage in a creative
act of deciphering and creating meaning from their
environment.

11.Question
How does Rabbi Lamed Ben Clifford see the potential for
self-discovery through Qabalah?
Answer:He sees self-discovery as a playful journey where
through explorative games with language and numbers,
individuals can reconnect with their inner selves and the
cosmos, leading to profound insights about existence.
Chapter 12 | Epilogue: Shem-ha-Mephorash—The
Rabbi's Last 72 Words| Q&A
1.Question

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What does 'Shem-ha-Mephorash' signify, and why is it
important in the context of Rabbi Lamed Ben Clifford's
teachings?
Answer:Shem-ha-Mephorash, meaning 'divided
name,' symbolizes the duality and separation
inherent in existence. It represents the journey one
undertakes to comprehend the unity of the divine
amidst division. This concept is crucial to Rabbi
Lamed Ben Clifford's teachings because it
encapsulates his exploration of the divine's
potentiality and the necessity of experiencing life
through its various parts. By understanding
Shem-ha-Mephorash, one recognizes that the pain of
division ultimately leads to the joy of unity.

2.Question
How does the idea of God being 'Undivided' relate to our
personal journeys?
Answer:The concept of God as 'Undivided' suggests that the
essence of divinity remains whole, even as it manifests in

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diverse forms. For our personal journeys, this means that our
experiences of separation and individuality contribute to a
greater understanding of unity. Each individual's journey
serves as part of God's exploration of existence. Thus,
embracing our unique paths—full of challenges and
joys—brings us closer to realizing our connection to the
divine and ultimately achieving enlightenment.

3.Question
What is the relationship between the love of God and the
love of self according to Rabbi Lamed Ben Clifford?
Answer:Rabbi Lamed Ben Clifford indicates that the love for
God and the love for oneself are intricately intertwined.
When one recognizes that their individual potentiality is a
reflection of the divine, it fosters a love that is rooted in
mutual enhancement. The Great Secret shared between God
and the individual suggests that as one seeks to understand
and realize their own potential, they simultaneously draw
closer to God, culminating in a moment of shared Supreme
Enlightenment.

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4.Question
What does it mean to 'exhaust individual potentiality' in
the journey towards enlightenment?
Answer:To 'exhaust individual potentiality' means to engage
fully with one's abilities, passions, and challenges, pushing
the boundaries of self-limitation. It involves a commitment to
growth, learning, and transformation that ultimately leads to
deeper self-awareness. In the context of enlightenment, this
journey is not merely personal; it connects to a collective
understanding of divinity as individuals explore and
experience life's possibilities, thus contributing to the
universal quest for unity and enlightenment.

5.Question
How do the last written words of Rabbi Lamed Ben
Clifford reflect his philosophical beliefs?
Answer:The last written words of Rabbi Lamed Ben Clifford
eloquently encapsulate his belief in the interconnectedness of
the divine and individual experience. His reflection on God
as 'pure potentiality' emphasizes the significance of each

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individual's journey as part of a greater divine narrative. By
noting that enlightenment is achieved concurrently with
God's realization of itself, he highlights the deep relationship
between personal growth and spiritual understanding, urging
readers to see their life's journey as a vital expression of
divine exploration.

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Chapter 13 | Notes| Q&A
1.Question
What does the term 'Qabalah' signify and how is it
spelled differently in various traditions?
Answer:'Qabalah' refers to a mystical and esoteric
wisdom in Jewish tradition. The spelling varies by
tradition: Jewish proponents may spell it with a 'K'
as 'Kabalah', Christians often use 'Cabala', while
ceremonial magicians prefer 'Qabalah'. This reflects
not just linguistic differences but also varies in
emphasis on different aspects of the teachings.

2.Question
What is the importance of the different pronunciations of
Hebrew words in the study of Qabalah according to
Rabbi Ben Clifford?
Answer:Rabbi Ben Clifford emphasized that the
pronunciation of Hebrew words is ultimately irrelevant in the
study of Qabalah. The argument over pronunciation is
considered a distraction from pursuing deeper and more
meaningful spiritual insights.

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3.Question
What unique concept is presented about the Hebrew
letters 'AIN' and 'ANI'?
Answer:It is a profound Qabalistic mystery that the three
letters 'AIN' (which means 'not' or 'Negative Existence') can
be reordered to spell 'ANI', which means 'I' or 'Myself'. This
transformation underscores a deeper existential reflection on
identity and existence.

4.Question
How does the number 10 relate to the concept of creation
in Qabalah?
Answer:In Qabalah, the number 10 is seen as pivotal to
creation, symbolized by the phrase 'and God said' which
appears ten times in Genesis 1. This repetition signifies
completeness in creation and emphasizes the
interconnectedness of the Ten Sephiroth.

5.Question
What does Rabbi Ben Clifford suggest about the nature
of God in relation to Jewish tradition?
Answer:Rabbi Ben Clifford highlights that calling God a

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'father' is not traditionally prevalent in ancient Judaism.
Figures like Abraham and Moses referred to God without
invoking a parental image, suggesting a different
conceptualization of the divine relationship.

6.Question
What are the implications of number and letter
symbolism in the creation of the universe according to the
Sepher Yetzirah?
Answer:According to the Sepher Yetzirah, Deity created the
Universe with the assistance of three 'imaginary friends':
Numbers, Letters, and Words. These elements are seen as
foundational to understanding the structure and dynamics of
creation, indicating that language and numerical value have
intrinsic cosmic significance.

7.Question
How does Rabbi Ben Clifford's self-referential humor
contribute to the understanding of the Qabalah?
Answer:Ben Clifford's playful self-reference, such as
alluding to his mother's uncertainty about his name, reveals a
whimsical aspect of his approach to Qabalah. It invites

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readers to engage with the text not just intellectually but also
emotionally, connecting on a personal level while exploring
complex esoteric concepts.

8.Question
What warns readers about the pursuit of Qabalistic
knowledge?
Answer:Readers are warned that as one progresses in
Qabalistic study, they might experience a state of 'madness'
or disorientation due to the depth of knowledge. This alert
serves to encapsulate the transformative and sometimes
overwhelming experience of engaging deeply with spiritual
truths.

9.Question
What insight does Rabbi Ben Clifford provide about the
practical application of the Qabalah in everyday life?
Answer:The essence of Rabbi Ben Clifford's teachings
suggests that while detailed knowledge of Qabalah can
enrich one’s spiritual practice, it is the application of these
insights into daily life that holds true value. This stresses the

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importance of practical spirituality over mere theoretical
knowledge.
Chapter 14 | Glossary| Q&A
1.Question
What is the significance of Ain, Ain-Soph, and
Ain-Soph-Aur in the context of Qabalah?
Answer:These three concepts represent the stages of
divinity before creation. Ain signifies 'nothing' and a
profound negativity; Ain-Soph stands for 'nothing
without limit,' embodying the infinite potential of
creation; while Ain-Soph-Aur refers to the 'limitless
light,' the first emanation of divine consciousness
that ushers the creation of Kether, the first sephirah.

2.Question
How do the Qabalistic Worlds (Atziluth, Briah, Yetzirah,
and Assiah) correlate with human consciousness?
Answer:Each of the Four Worlds corresponds to different
levels of consciousness in humans: Atziluth aligns with
Chiah or the life-force; Briah relates to Neshamah, the divine

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intuition; Yetzirah connects to Ruach, the intellect; and
Assiah corresponds to Nephesh, the animal soul or material
existence. This shows how spiritual principles can manifest
through different layers of our being.

3.Question
What role does the Tree of Life play in Qabalistic
understanding?
Answer:The Tree of Life serves as a map of divine
emanations and represents the structured way in which the
universe is created through Numbers, Letters, and Words. It
consists of ten sephiroth (emanations) and twenty-two paths
(associated with Hebrew letters), illustrating the process of
creation and the relationship between the divine and earthly
realms.

4.Question
What insight can be gained from the arrangement of the
Three Verses of Exodus 14 in Qabalah?
Answer:By rearranging these verses, one uncovers the
seventy-two three-letter names of God, suggesting that

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within the divine narrative of power and protection is
encoded a deeper spiritual significance that connects to the
annual cycles of time and cosmic order, thus enhancing one's
understanding of the divine.

5.Question
How does Daath function within the Tree of Life and why
is it described as a false Sephirah?
Answer:Daath symbolizes knowledge but is considered a
'phantom' because it represents a conceptual
barrier—knowledge can limit one's true understanding unless
transcended. It suggests that while intellectual pursuits are
essential, they can distract from direct experiential
knowledge of the divine.

6.Question
In what ways does Gematria connect words and ideas in
Qabalistic thought?
Answer:Gematria assigns numerical values to Hebrew letters,
allowing connections between words that share the same
value. This numerical linkage reveals relationships and

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deeper meanings, demonstrating the interconnectedness of
language, thought, and spiritual truths in Qabalistic practice.

7.Question
What is the importance of the Shem Ha-Mephorash in
understanding God?
Answer:The Shem Ha-Mephorash, or 'divided name,' reveals
intricate aspects of God's nature by breaking down the
Tetragrammaton into smaller components. This process
offers insights into divine dynamics and spiritual agencies,
facilitating a more nuanced understanding of the universe's
workings.

8.Question
What does the concept of the Supernal Triad encompass
in Qabalah?
Answer:The Supernal Triad consists of Kether, Chokmah,
and Binah, representing the highest aspects of divine
consciousness. Together, they form a trinity that mirrors the
unity of divinity while expressing different facets of the
Supreme Monad, effectively linking the abstract and tangible

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realms.

9.Question
How is the concept of mercy represented in Qabalah and
which sephirah embodies it?
Answer:Chesed, or mercy, is embodied in the fourth sephirah
on the Tree of Life, associated with Jupiter. It signifies the
expansive and benevolent nature of divine love and
generosity, demonstrating that the impulse to create and
support life is rooted in compassion and kindness.

10.Question
What are the implications of the Nine Chambers within
the Qabalah of the Nine Chambers?
Answer:The Qabalah of the Nine Chambers serves as a
framework for understanding the cryptographic associations
between the Hebrew letters. It organizes these letters
numerically while revealing a complex symbolic meaning
behind the construction of words and their spiritual
significance.
Chapter 15 | Bibliography| Q&A

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1.Question
What is the significance of studying the Kabbalah
according to 'The Chicken Qabalah Of Rabbi Lamed Ben
Clifford'?
Answer:Studying the Kabbalah is significant
because it allows individuals to explore the mystical
aspects of Jewish tradition and provides profound
insights into the nature of reality, divine
consciousness, and personal enlightenment. It serves
as a tool for spiritual growth and understanding the
universe's structure.

2.Question
How do the listed texts contribute to the understanding of
Kabbalistic thought?
Answer:The listed texts contribute significantly by offering
foundational knowledge and diverse interpretations that
shape Kabbalistic thought. They include historical
perspectives, practical applications in magic and spirituality,
and philosophical insights that enhance the study and
practice of Kabbalah.

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3.Question
What role do influential figures like Aleister Crowley
play in the study of Kabbalah?
Answer:Influential figures like Aleister Crowley play a
crucial role in the study of Kabbalah by reinterpreting ancient
texts and practices, providing modern practitioners with
frameworks that merge traditional Kabbalistic ideas with
contemporary mystical practices and the Western occult
tradition.

4.Question
Can you illustrate how Kabbalah connects different
aspects of spirituality and mysticism?
Answer:Kabbalah connects different aspects of spirituality
and mysticism by integrating concepts from Jewish tradition
with philosophical, psychological, and metaphysical ideas.
For instance, it links the understanding of the divine (Ein
Sof) with personal transformation, the use of mystical
symbols in rituals, and the interplay between the material and
spiritual worlds, exemplified in practices such as the Tree of

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Life.

5.Question
Why is the understanding of the Hebrew alphabet
important in Kabbalah?
Answer:Understanding the Hebrew alphabet is important in
Kabbalah because each letter is believed to hold unique
vibrational energy and spiritual significance. This perspective
enhances the interpretation of sacred texts and connects the
divine language with the creation of reality, allowing
practitioners to access deeper meanings within their spiritual
practices.

6.Question
How does 'The Chicken Qabalah' approach the
complexities of traditional Kabbalistic concepts?
Answer:'The Chicken Qabalah' humorously and accessibly
simplifies complex Kabbalistic concepts, making them
relatable to a broader audience. By breaking down intricate
ideas into practical teachings and playful metaphors, it
demystifies Kabbalah and encourages readers to engage with

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its wisdom more openly and creatively.

7.Question
What might be the impact of integrating Kabbalah with
personal practices of spirituality according to the book?
Answer:Integrating Kabbalah with personal practices of
spirituality can lead to profound transformation and
self-discovery. It encourages individuals to explore their
inner landscapes, understand their connection to the divine,
and apply mystical insights to everyday life, ultimately
fostering a more enriched and purposeful existence.

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The Chicken Qabalah Of Rabbi Lamed
Ben Clifford Quiz and Test
Check the Correct Answer on Bookey Website

Chapter 1 | Who Was Rabbi Larned Ben Clifford?|

Quiz and Test
1.Rabbi Lamed Ben Clifford was a legitimate rabbi
with formal training and credentials.
2.Rabbi Lamed Ben Clifford had a polarizing reputation;
some saw him as a charlatan while others appreciated his
teachings on Qabalah.
3.Ben Clifford's teachings included in-depth discussions on
Qliphoth and the intricate subdivisions of the soul.
Chapter 2 | Frequently Asked Questions About
Chicken Qabalah| Quiz and Test
1.Qabalah is approached to prove the Bible's
holiness.
2.Anyone can practice Chicken Qabalah, regardless of their
background or religious affiliation.
3.You need to believe in the Bible to practice Chicken

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 Qabalah.
Chapter 3 | The Ten Command-Rants| Quiz and Test
1.The First Command-Rant states that 'All is One',
suggesting a universal unity.
2.The Second Command-Rant claims that 'All is Something',
indicating that material existence is the primary reality.
3.The Tenth Command-Rant implies that deep observation
can lead to enlightenment and greater understanding.

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Chapter 4 | The Sepher Yetzirah| Quiz and Test
1.The Sepher Yetzirah is a lengthy and detailed text
that is easy for beginners to understand.
2.The term 'Elohim' in the context of the Sepher Yetzirah
refers to a dual-gendered deity.
3.The Hebrew alphabet consists of 23 letters, which are
divided into three categories in Qabalistic study.
Chapter 5 | The Hebrew Alphabet| Quiz and Test
1.The Hebrew alphabet consists of 22 letters,
categorized into 3 Mother letters, 7 Double letters,
and 12 Simple letters.
2.The letter Aleph (Ð) represents the element of Earth.
3.In the Hebrew alphabet, the letter Tzaddi (æ) represents the
astrological sign of Aries.
Chapter 6 | The Ineffable Name of God and the Ark
of the Covenant| Quiz and Test
1.Rabbi Lamed Ben Clifford's views on the
Tetragrammaton emphasize its exact
pronunciation as critical for Qabalistic study.

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2.The High Priest was permitted to pronounce the Ineffable
Name of God multiple times throughout the year.
3.The Ark of the Covenant held sacred items including
Aaron's rod and the stone tablets of the Law, and it was
treated as a potentially harmful object.

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Chapter 7 | The Four Qabalistic Worlds and the
Four Parts of the Soul| Quiz and Test
1.The universe is represented metaphorically as a
four-story building in Rabbi Clifford's teachings.
2.Assiah corresponds to the highest spiritual level of
existence in the Four Qabalistic Worlds.
3.Chiah, being the highest part of the soul, represents the
pure life-force or true identity of a person.
Chapter 8 | The Tree of Life| Quiz and Test
1.The Tree of Life represents the anatomy of God
and illustrates the ten Sephiroth interconnected
paths.
2.Rabbi Lamed Ben Clifford is a fictional character created
to discuss ancient schools of Qabalistic thought.
3.The sacred number discussed in the chapter, FOUR, is the
only number that represents significant concepts in creation
and divine process.
Chapter 9 | Qabalistic Magick and the Tree of Life|
Quiz and Test
1.Rabbi Lamed Ben Clifford promoted the practice

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 of spirit evocation within orthodox religious
communities.
2.The Tree of Life symbolizes various levels of
consciousness rather than physical locations.
3.Spirits within the Qabalistic tradition are always beneficial
and should be dealt with caution.

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Chapter 10 | The Chicken Tarot and the Holy
Guardian Angel| Quiz and Test
1.Rabbi Lamed Ben Clifford believes that one's
identity is layered within dreams, indicating that
self-awareness is an illusion.
2.Rabbi Ben Clifford's approach to Tarot aligns completely
with traditional Qabalistic teachings without deviation.
3.The Princess cards in Tarot reflect the highest form of
divine consciousness according to Rabbi Lamed Ben
Clifford.
Chapter 11 | Last Lecture—Games Qabalists Play|
Quiz and Test
1.Rabbi Lamed Ben Clifford emphasizes that the
essence of Qabalah is seeking material gain.
2.Gematria is a method used in Qabalah to connect words
through their numerical values, highlighting the fluidity
between opposites.
3.The lecture describes Notariqon as a technique only used
for expanding words into phrases.

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Chapter 12 | Epilogue: Shem-ha-Mephorash—The
Rabbi's Last 72 Words| Quiz and Test
1.Shem-ha-Mephorash translates to 'divided name'.
2.Rabbi Lamed Ben Clifford's insights into
Shem-ha-Mephorash are extensive and detailed.
3.The ultimate purpose of existence is to fulfill individual
potentiality according to Ben Clifford.

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Chapter 13 | Notes| Quiz and Test
1.The term "Thelema" in Greek translates to "will"
and has a qabalistic value of 93.
2.The Hebrew spelling of Qabalah involves the letters Qoph,
Beth, and Lamed.
3.Christian variations of the term always spell it as Qabalah.
Chapter 14 | Glossary| Quiz and Test
1.AIN represents "Nothing" or profound negativity,
the first of the three negative veils from which
Kether emerges.
2.ASSIAH is the highest of the four Qabalistic Worlds.
3.The Supernal Triad consists of Kether, Chokmah, and
Binah, which are three Sephiroth above the Abyss.
Chapter 15 | Bibliography| Quiz and Test
1.The bibliography includes a work by Aleister
Crowley called *The Holy Kabbalah*.
2.*The Kabbala* by Dr. Erich Bischoff is mentioned in the
General Works on Kabbalah and Related Topics.
3.Carl G. Jung's *Man and His Symbols* is listed in the

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Historical and Educational Context section.

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