Rabbi Abraham “Mol HaNes” (meaning “Master of the Miracle” — a title he merited because of the many miracles and wonders he performed for those who turned to him during his lifetime[1]; some maintain that his name was “Rabbi Abraham ben Anes”) is a tzaddik buried in the city of Safi (Asfi), Morocco. I heard from Rabbi M. D., shlit”a, wondrous accounts of signs and miracles performed for those who prayed at his grave, zy”a. (Even the discovery of his gravesite occurred miraculously: over the years it had become covered with earth, and the site was used as a flour mill. Then local people dreamed that the resting place of a tzaddik was there; they excavated and found the tombstone.) His hillula is on the 5th of Nisan (he passed away in the year 5448), as recorded on the tombstone.
The segulah you mentioned has no source in the sefarim; rather, it has been transmitted orally. In any event, one should not disparage segulot transmitted orally, since “if the Jewish people are not prophets, they are the children of prophets”[2].
The procedure for performing the segulah is as follows:
A. Donate an amount to tzedakah for the elevation of the soul of the tzaddik Rabbi Abraham Mol HaNes. [My warm recommendation: sponsor the Torah study of an avrech, who will study for an entire day for the elevation of the soul of the aforementioned tzaddik. In this way, one brings the tzaddik’s soul very great satisfaction, and consequently he will pray and intercede favorably with even greater strength and intensity. For Maran Rabbeinu Ovadia Yosef zt”l already wrote in his responsa Yabia Omer[3] that nothing brings greater elevation to a soul than Torah study. Thus, supporting Torah study is the most beneficial form of tzedakah for the departed. Thus, by donating for Torah study, one combines the merit of tzedakah with the merit of Torah. Sponsoring a full day of study by an outstanding Torah scholar in our Birkat Avraham Kollel for Dayanut is $50. For this matter, one may contact Rabbi Rachamim Yisrael at 972587607370].
B. Undertake upon oneself (and say it verbally, while stating that it is “without a vow”) that after the salvation, one will publicize the salvation.
C. Repeat the above undertaking for three consecutive days (that is, two more times in addition to the first time mentioned above), each day at the same time. On all three occasions, donate an amount to tzedakah for the elevation of the tzaddik’s soul. (It may be a small amount; only the first time, as recommended above, should be done in the optimal manner to bring satisfaction to the tzaddik.) If one of these days falls on Shabbat, he should verbally state, without a vow, the amount he wishes to give to tzedakah, and then give it, with Hashem’s help, on Sunday.
D. After the salvation, publicize the matter (and state that one merited this salvation “through the merit of the segulah of Rabbi Abraham Mol HaNes”).
An explanation of this segulah[4]: It is well known that giving tzedakah benefits the elevation of the souls of the departed[5], and consequently they recognize this kindness. This is true regarding all tzaddikim. However, there are tzaddikim whose soul-root gives their merit greater efficacy on behalf of other people who are still living, to advocate for salvation and mercy, than other tzaddikim whose soul-root causes their merit to be reserved more for themselves. The title “Ba’al HaNes” merited by the tzaddik Rabbi Abraham may serve as an indication that he is among the tzaddikim whose merit is readily available for the benefit of others, as is said regarding Rabbi Meir Ba’al HaNes[6]. Anything that is repeated three times is strengthened[7]. Doing so on three separate days (rather than all three times on one day) is in order to gain the benefit of doing so in three distinct aspects, since each day of Creation has its own aspect. The requirement to do so at the same time each day is in order to create a connection between the three acts, thereby joining their powers. Publicizing the salvation serves to sanctify the Name of the Holy One, blessed be He, in the world and to bring merit to the many. This gives the tzaddik’s soul greater desire to do its utmost to pray before the Holy One, blessed be He, for that person’s salvation.
May you merit every salvation, with Hashem’s help.
Sources:
[1] As described on the tombstone.
[2] Pesachim 66a. Also well known are the words of the responsa of the Rashba, vol. I, no. 9, that one should not disparage what elderly women say even when we do not know its source.
[3] Vol. III, Yoreh De’ah, no. 26, in the name of Yosef Ometz, Yosefa, p. 331.
[4] One should know that, in principle, not every segulah requires an explanation, because the power of segulot transcends ordinary understanding. However, since this segulah has no source, it is proper to seek an explanation for it, so that it should not, Heaven forbid, be an empty matter.
[5] Midrash Tanchuma, Parashat Ha’azinu, no. 1. See Sefer Chassidim, nos. 170, 611, and 971, and Kuntres HaYechieli, Beit Hashem, 35a.
[6] As explained in Sha’ar HaKavanot, derush Shinui Tefillah, 86a. See an extensive discussion in Divrei Shalom Afgin, vol. 25 (Even HaEzer), p. 337.
[7] As regarding the annulment of vows, nullification of chametz, and more. See also the Rosh, Yoma, ch. 8, no. 28: “For we find that all the words of the Sages are threefold.” See further the Maharshal, Yam Shel Shlomo, Yevamot ch. 12, halachah 40, who writes that in numerous matters Chazal instructed us to repeat the statement three times.
This response was translated automatically from Hebrew and has not yet been reviewed by a person. Therefore, it may contain inaccuracies and should not be considered a definitive reference.
