Segulot for a complete healing

With Hashem’s grace, there are many segulot for healing, including general ones (listed below), specific ones for certain illnesses (as noted in other responses, such as those for headaches, toothaches, etc.), and those for overcoming psychological and psychiatric difficulties (such as sadness, depression, fear, and anxiety). Here, we will focus only on general segulot for healing, which are generally effective for all types of illnesses with Hashem’s help.

Introduction to the topic of healing segulot:

First, it is essential to emphasize that segulot should always be considered as a “supplement” and not the main thing. The primary focus should be on repentance, prayer, and charity, which are the actions that cancel negative decrees. We must first evaluate our actions, seeking to understand where Hashem is signaling that we need to improve. This could be regarding commandments related to the relationship between man and Hashem, such as more precise observance of Shabbat, Tsni’ut (modesty), and other similar mitzvot, or interpersonal relationships, such as reconciling with those who may be angry with us and asking for forgiveness.

It is also crucial to pray wholeheartedly (a list of prayers for healing has been compiled elsewhere) and give charity according to one’s means. At the same time, natural efforts should not be neglected, such as consulting doctors and seeking appropriate treatments. These are the means through which Hashem can bring healing without requiring obvious miracles. During times of exile, G-d sometimes acts in hidden ways, preferring not to perform overt miracles so that man will choose to follow the Torah and mitzvot out of free will rather than compulsion.

Moreover, the Chafetz Chaim Zatsal mentions that before resorting to segulot for healing, it is essential to know that performing acts of kindness for others is more important than all the segulot.

List of Segulot for Healing:

• The most powerful segula for healing is Pidyon Nefesh (redemption of the soul):
  The most effective segula for healing is, without a doubt, “Pidyon Nefesh” for the sick, as Rabbi Moshe Pafirash Zatsal wrote: “Pidyon Nefesh is a benefit and remedy for any distress that may arise, especially for the sick, so they may recover quickly. This segula has been tried and tested more than a thousand times and has been effective directly with G-d’s help. Its benefit and remedy were visible to all, so much so that people would say: ‘How great are Your works, Hashem.’ Now we know that there is a G-d who resides in the Jewish people, and He will not allow His kindness and truth to depart from His people, Israel.” Amen.
• The Chida wrote that Pidyon Nefesh should be performed twice: once immediately after the sick person is affected and again after completing all the segulot, prayers, and fasts (and after changing the person’s name if necessary).

Asher Yatzar with concentration – a wonderful segula for healing:

• The patient (or someone on their behalf) commits to reciting the Asher Yatzar blessing with full concentration, understanding the meaning of the words, every time after using the bathroom.
• It is also recommended to read the Asher Yatzar text aloud with deep understanding, preferably in a melodic way.
  Some add that when saying “Rofeh kol basar” (“Heals all flesh”), it is beneficial to think of the patient’s name. This practice is also preventive protection: whoever recites Asher Yatzar with sincere intent, especially when mentioning G-d’s name, will be protected from severe illnesses, including the well-known “illness.”
• Rabbi Yehuda Zeev Leibowitz ZT”L taught that one should pray to Hashem before reciting Asher Yatzar during the morning prayer to merit reciting Asher Yatzar with concentration. This practice is a segula that leads to complete healing.

Torah study considered a segula for healing:

• All Torah study is a segula for healing, as our sages said: “Rabbi Yehoshua ben Levi taught: if someone has a headache, let them study Torah, for it is written: ‘They are a blessing for your head.’ If their throat hurts, let them study Torah, for it is written: ‘It will be a necklace for your throat.’ If their entire body hurts, let them study Torah, for it is written: ‘It will be a healing for your whole body.’”
• Rabbi Yehudah bar Rabbi Chiya added: “Come and see that G-d’s way is not like the way of humans. Humans may give medicine to others that benefits one but harms another. But Hashem gave the Torah to Israel as a potion of life for the whole body, as it is written: ‘It will be healing for your entire body.’”
• A segula (spiritual remedy) for the sick is for ten people (or at least the patient themselves) to study together the book *Menorat HaMaor* by Rav Abuhab.
• An effective remedy for quick healing is for the patient to study the book *Tomer Devorah*, a practice that has repeatedly shown benefits, even for curing cancer.
• It is advisable to study a section of the responsa book of the *Noda BiYehuda* in depth.
• Studying the book *Tanna Devei Eliyahu* in public, especially during a group lesson, is a great opportunity for healing.
• It is recommended to study the tractate *Kinnim* with the commentary *Ken Meforashet*, followed by the prayer specified there. If healing does not occur, this practice should continue for three days.

Segulot for healing while taking medication:

• Before each meal or before taking medicine, recite seven times in one go:

“רפאל המלאך – Rafael the angel.”

• Before taking the medicine, say:

“יהי רצון מלפניך ה’ אלהי, שיהא עסק זה לי לרפואה, כי רופא חנם אתה –

May it be Your will, Hashem, my G-d, that this intervention be for my healing, for You are the gracious healer.”

There are various other forms of this formula mentioned elsewhere.

Other segulot for healing:

• For patients in grave danger, it is recommended to ask a prominent Rav to add the names “Refael” or “Haim,” or another similar name, to the patient’s name. After the addition of this name, it is crucial that everyone commits seriously to calling the patient by this new name. The Gaon Rabbi Yaakov Israel Fisher zatsal used to write a new *Ketuba* with the new name to make this addition effective. Of course, all these practices must be supervised by a knowledgeable and eminent Rav.
• Drink a hot beverage after the end of Shabbat and wash with hot water after the end of Shabbat.
  Eat an apple on Shabbat night.
• A great segula for healing taught by Ben Ish Haï zatsal is to take on (without a vow) a good resolution, committing from now on to systematically fulfill a mitzvah or a good deed that you haven’t practiced until now, in areas that are not obligatory according to halacha.
• Segula for healing: let the sick person read these verses (with tears, or at least with an emotional voice), or let others read them for them. Here are the verses:

“מִכְתָּב לְחִזְקִיָּהוּ מֶלֶךְ יְהוּדָה בַּחֲלֹתוֹ וַיְחִי מֵחָלְיוֹ: אֲנִי אָמַרְתִּי בִּדְמִי יָמַי אֵלֵכָה בְּשַׁעֲרֵי שְׁאוֹל פֻּקַּדְתִּי יֶתֶר שְׁנוֹתָי: אָמַרְתִּי לֹא אֶרְאֶה יָהּ יָהּ בְּאֶרֶץ הַחַיִּים לֹא אַבִּיט אָדָם עוֹד עִם יוֹשְׁבֵי חָדֶל: דּוֹרִי נִסַּע וְנִגְלָה מִנִּי כְּאֹהֶל רֹעִי קִפַּדְתִּי כָאֹרֵג חַיַּי מִדַּלָּה יְבַצְּעֵנִי מִיּוֹם עַד לַיְלָה תַּשְׁלִימֵנִי: שִׁוִּיתִי עַד בֹּקֶר כָּאֲרִי כֵּן יְשַׁבֵּר כָּל עַצְמוֹתָי מִיּוֹם עַד לַיְלָה תַּשְׁלִימֵנִי: כְּסוּס עָגוּר כֵּן אֲצַפְצֵף אֶהְגֶּה כַּיּוֹנָה דַּלּוּ עֵינַי לַמָּרוֹם אֲדֹנָי עָשְׁקָה לִּי עָרְבֵנִי: מָה אֲדַבֵּר וְאָמַר לִי וְהוּא עָשָׂה אֶדַּדֶּה כָל שְׁנוֹתַי עַל מַר נַפְשִׁי: אֲדֹנָי עֲלֵיהֶם יִחְיוּ וּלְכָל בָּהֶן חַיֵּי רוּחִי וְתַחֲלִימֵנִי וְהַחֲיֵנִי: הִנֵּה לְשָׁלוֹם מַר לִי מָר וְאַתָּה חָשַׁקְתָּ נַפְשִׁי מִשַּׁחַת בְּלִי כִּי הִשְׁלַכְתָּ אַחֲרֵי גֵוְךָ כָּל חֲטָאָי: כִּי לֹא שְׁאוֹל תּוֹדֶךָּ מָוֶת יְהַלְלֶךָּ לֹא יְשַׂבְּרוּ יוֹרְדֵי בוֹר אֶל אֲמִתֶּךָ: חַי חַי הוּא יוֹדֶךָ כָּמוֹנִי הַיּוֹם אָב לְבָנִים יוֹדִיעַ אֶל אֲמִתֶּךָ: יְהֹוָה לְהוֹשִׁיעֵנִי וּנְגִנוֹתַי נְנַגֵּן כָּל יְמֵי חַיֵּינוּ עַל בֵּית יְהֹוָה:

• Take on the responsibility, without a vow, once healed, to celebrate a meal of gratitude and offer food to those who dedicate themselves to Torah study (avrechim). This should be done without disrupting the study schedule of the scholars, providing the meal at the time when these avrechim have their midday snack. At this time, it is appropriate to publicize the miracle and thank the Creator. It is preferable to organize a meal in memory of the prophet Hosea, son of Beeri.
• The segula of our master Arizal, based on the words of the Gemara in the tractate Brachot, is a segula for healing. A man should say to a sick person: “הב לי ידך – Give me your hand,” and the sick person extends their hand. Then the man should say: “יהיב ליה ידיה ואוקמיה – He gave him his hand and raised him.” It is recommended to focus on the initials “Yud-Lamed-Yud” from “He gave his hand.” The Midrash Talpiot also mentions focusing on the initials “He-Lamed-Yod,” a name known for its healing power, as cited by Rabbi Pinchas of Korits.
• The sick person should say that when they recover from their illness, without a vow, the first time they go to the synagogue, they will recite Psalm 136 in front of ten people.

Here is the Psalm:

הוֹדוּ לַיהֹוָה כִּי טוֹב, כִּי לְעוֹלָם חַסְדּוֹ: הוֹדוּ לֵאלֹהֵי הָאֱלֹהִים, כִּי לְעוֹלָם חַסְדּוֹ: הוֹדוּ לַאֲדֹנֵי הָאֲדֹנִים, כִּי לְעוֹלָם חַסְדּוֹ: לְעֹשֵׂה נִפְלָאוֹת גְּדֹלוֹת לְבַדּוֹ, כִּי לְעוֹלָם חַסְדּוֹ: לְעֹשֵׂה הַשָּׁמַיִם בִּתְבוּנָה, כִּי לְעוֹלָם חַסְדּוֹ: לְרֹקַע הָאָרֶץ עַל הַמָּיִם, כִּי לְעוֹלָם חַסְדּוֹ: לְעֹשֵׂה אוֹרִים גְּדֹלִים, כִּי לְעוֹלָם חַסְדּוֹ: אֶת הַשֶּׁמֶשׁ לְמֶמְשֶׁלֶת בַּיּוֹם, כִּי לְעוֹלָם חַסְדּוֹ: אֶת הַיָּרֵחַ וְכוֹכָבִים לְמֶמְשְׁלוֹת בַּלָּיְלָה, כִּי לְעוֹלָם חַסְדּוֹ: לְמַכֵּה מִצְרַיִם בִּבְכוֹרֵיהֶם, כִּי לְעוֹלָם חַסְדּוֹ: וַיּוֹצֵא יִשְׂרָאֵל מִתּוֹכָם, כִּי לְעוֹלָם חַסְדּוֹ: בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה, כִּי לְעוֹלָם חַסְדּוֹ: לְגֹזֵר יַם סוּף לִגְזָרִים, כִּי לְעוֹלָם חַסְדּוֹ: וְהֶעֱבִיר יִשְׂרָאֵל בְּתוֹכוֹ, כִּי לְעוֹלָם חַסְדּוֹ: וְנִעֵר פַּרְעֹה וְחֵילוֹ בְיַם סוּף, כִּי לְעוֹלָם חַסְדּוֹ: לְמוֹלִיךְ עַמּוֹ בַּמִּדְבָּר, כִּי לְעוֹלָם חַסְדּוֹ: לְמַכֵּה מְלָכִים גְּדֹלִים, כִּי לְעוֹלָם חַסְדּוֹ: וַיַּהֲרֹג מְלָכִים אַדִּירִים, כִּי לְעוֹלָם חַסְדּוֹ: לְסִיחוֹן מֶלֶךְ הָאֱמֹרִי, כִּי לְעוֹלָם חַסְדּוֹ: וּלְעוֹג מֶלֶךְ הַבָּשָׁן, כִּי לְעוֹלָם חַסְדּוֹ: וְנָתַן אַרְצָם לְנַחֲלָה, כִּי לְעוֹלָם חַסְדּוֹ: נַחֲלָה לְיִשְׂרָאֵל עַבְדּוֹ, כִּי לְעוֹלָם חַסְדּוֹ: שֶׁבְּשִׁפְלֵנוּ זָכַר לָנוּ, כִּי לְעוֹלָם חַסְדּוֹ: וַיִּפְרְקֵנוּ מִצָּרֵינוּ, כִּי לְעוֹלָם חַסְדּוֹ: נֹתֵן לֶחֶם לְכָל בָּשָׂר, כִּי לְעוֹלָם חַסְדּוֹ: הוֹדוּ לְאֵל הַשָּׁמָיִם, כִּי לְעוֹלָם חַסְדּוֹ:

• A segula for healing taught by Rav David Biderman zatsal of Jerusalem is to take a cup of oil in hand and say: “Our master Moshe ben Maimon (Rambam), may his memory be a blessing, was a doctor, and by his merit, may G-d send a complete healing to So-and-So, son of So-and-So.” It is recommended to burn this oil near the grave of Rambam in Tiberias, when possible.
• During the Amidah, when we say, “ברוך אתה ה’ רופא חולי עמו ישראל,” it is good to meditate on the fact that the numerical value of the initials of the words is Rafah (288), and also that the word “Rofeh” (Healer) has the same numerical value, including it. It should be intended that this helps raise the 288 sparks of holiness, as healing depends on it.
• Also in the ‘Amidah, during the blessing of “Refa’enu,” it is beneficial to reflect on the fact that the initials of the words: רפאנו ה’ ונרפא הושיענו ונשועה כי תהלתנו אתה (Heal us, O Lord, and we shall be healed; save us, and we shall be saved; for You are our praise) are sacred names through which healing can be achieved.
• Additionally, in the Amidah, when the Divine Name is pronounced in the blessing of “Refa’enu,” there is a particularly mystical and highly effective sacred name [from Kabbalah] for healing the sick, which is written in the book **Shoshan Sodot**. However, due to the impossibility of making these sacred names public, we cannot write them here. However, one can intend, when pronouncing the Divine Name in the blessing of “Refa’enu,” to pray that God sends healing through the sacred names that emanate from the words “רחום חנון הויה” (Merciful, Gracious, Hashem).
• A remedy for healing, taken from the Zohar HaKadosh (as quoted in the Mishna Berura), is to recite the Shema with precision. It is important to emphasize the common mistake of pronouncing “ודברת בם” with the accent at the beginning of the word instead of placing it at the end, which changes the meaning of the phrase (it should be pronounced Vedibartá – oxytone, instead of Vedibarta – paroxytone). The accent at the beginning of the word refers to past events, while at the end of the word, it is a command.
• For those who have the ability and opportunity (such as those living in villages, etc.), it is recommended to perform Kapparot with a rooster, as done on the eve of Yom Kippur, taking care, of course, to avoid unnecessary suffering to the animals, and to deliver the rooster to a God-fearing slaughterer to be slaughtered according to halacha.
• It is beneficial to light a candle in front of the Holy Ark for healing. For this, one can contact the office of our institution to request the lighting of an oil candle in front of the Ark where 70 exceptional scholars study.
• A remedy for healing is to use soil from around the grave of a Tzadik (righteous person).
• Praying at sunrise (netz) is a remedy for healing.
• An exceptional remedy for healing, from Rav Ben Zion Abba Shaul zatsal, is to gather as many people as possible to focus on the blessing “ברכת שהכל נהיה בדברו” (“Blessed be He by whose word all things were created”) with deep concentration. This will also strengthen the patient.
• The mitzvah (commandment) of welcoming guests is a remedy for healing.
• The mitzvah of financially helping a bride’s wedding is also beneficial for healing.
• A custom of Moroccan Jews is to place a bottle of water under the chair of Elijah (Kisse Elyahu HaNavi) until the end of the **brit milah** (circumcision), as this water is considered beneficial for healing.
• Recite Shir HaShirim (Song of Songs) of King Solomon before praying for the sick. It is especially effective to read it in the morning, before dawn, which brings many healing influences. It is recommended to read King Solomon’s Shir HaShirim every Friday night (or at least on Friday night), as it is a remedy for health and healing. Whenever we encounter the words “shoshana” (rose) or “shoshanim” (roses) in the Song of Solomon, we should pray for healing in our hearts.
• The blessing of the moon is a remedy for healing.
• Making a zimun (invitation to bless) over a cup of wine is a remedy for the healing of the person who makes the zimun.
• Praying for forty days at the Western Wall is very beneficial for healing.
• It is possible to sell your illness to a non-Jew. For example, the sick person can ask a non-Jew to buy their illness for a shekel (i.e., the non-Jew brings them a shekel to buy their illness), and in return, the sick person will pay them a hundred shekels to agree. To carry out such a transaction, when paying the non-Jew, it is best to do so with the left hand, remembering to transfer the illness. In any case, one must act in a way that avoids any desecration of the Divine Name, God forbid.
• It is good to give the shoes of the sick person as a gift to a poor person.
• It is good to recite the **Parashat HaAkeida** (the portion of the Torah dealing with the sacrifice of the Patriarch Isaac) near the bed of the sick person three times. It is also good to say **Pitum Haketoret** (the incense offering), and while saying it, it is good to hold a cup of water in hand and give it to the sick person to drink.
• Of course, there are general tips that are beneficial in all situations, including matters of healing. For example, commit to reciting **Nishmat Kol Chai** in front of a minyan in case of recovery, as well as the remedy of the 18 candles of Rabbi Matya ben Harash, and study the laws about the prohibition of speaking negatively (lashon hara) daily. Additionally, welcome the Shabbat a few minutes early (and preferably adopt the ending of the Shabbat according to the time of Rabbeinu Tam).

It is advisable to have the intention to be ready to die for the sanctification of God’s name, as this thought is considered as if the person had truly died, thus allowing the healing of their illness.

We wish you a complete recovery soon, with the help of God.