Rabbi Matya ben Charash – 18 candles

The segulah of 18 candles for the Tanah Rabbi Matia (Matya / Mattia / Masya) ben Charash (Harash)

With some important additions to enhance the segula even more!

How do you do the segula?

 A wonderful segula for those who need some kind of salvation (from book Segulot Abraham), to do according to this order:   Prepare 18 candles (just prepare, do not light for now).   Then  light one candle (only one) and say

“I’m lighting this candle in honor of Rabbi Mattya ben Charash, so that by the virtue of his rightous the prayers will be accepted.”

 : And then say Psalm 86 of the Tehilim, as follows

תְּפִלָּה לְדָוִד הַטֵּה יְהֹוָה אָזְנְךָ עֲנֵנִי כִּי עָנִי וְאֶבְיוֹן אָנִי: שָׁמְרָה נַפְשִׁי כִּי חָסִיד אָנִי הוֹשַׁע עַבְדְּךָ אַתָּה אֱלֹהַי הַבּוֹטֵחַ אֵלֶיךָ: חָנֵּנִי אֲדֹנָי כִּי אֵלֶיךָ אֶקְרָא כָּל הַיּוֹם: שַׂמֵּחַ נֶפֶשׁ עַבְדֶּךָ כִּי אֵלֶיךָ אֲדֹנָי נַפְשִׁי אֶשָּׂא: כִּי אַתָּה אֲדֹנָי טוֹב וְסַלָּח וְרַב חֶסֶד לְכָל קֹרְאֶיךָ: הַאֲזִינָה יְהֹוָה תְּפִלָּתִי וְהַקְשִׁיבָה בְּקוֹל תַּחֲנוּנוֹתָי: בְּיוֹם צָרָתִי אֶקְרָאֶךָּ כִּי תַעֲנֵנִי: אֵין כָּמוֹךָ בָאֱלֹהִים אֲדֹנָי וְאֵין כְּמַעֲשֶׂיךָ: כָּל גּוֹיִם אֲשֶׁר עָשִׂיתָ יָבוֹאוּ וְיִשְׁתַּחֲווּ לְפָנֶיךָ אֲדֹנָי וִיכַבְּדוּ לִשְׁמֶךָ: כִּי גָדוֹל אַתָּה וְעֹשֵׂה נִפְלָאוֹת אַתָּה אֱלֹהִים לְבַדֶּךָ: הוֹרֵנִי יְהֹוָה דַּרְכֶּךָ אֲהַלֵּךְ בַּאֲמִתֶּךָ יַחֵד לְבָבִי לְיִרְאָה שְׁמֶךָ: אוֹדְךָ אֲדֹנָי אֱלֹהַי בְּכָל לְבָבִי וַאֲכַבְּדָה שִׁמְךָ לְעוֹלָם: כִּי חַסְדְּךָ גָּדוֹל עָלָי וְהִצַּלְתָּ נַפְשִׁי מִשְּׁאוֹל תַּחְתִּיָּה: אֱלֹהִים זֵדִים קָמוּ עָלַי וַעֲדַת עָרִיצִים בִּקְשׁוּ נַפְשִׁי וְלֹא שָׂמוּךָ לְנֶגְדָּם: וְאַתָּה אֲדֹנָי אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב חֶסֶד וֶאֱמֶת: פְּנֵה אֵלַי וְחָנֵּנִי תְּנָה עֻזְּךָ לְעַבְדֶּךָ וְהוֹשִׁיעָה לְבֶן אֲמָתֶךָ: עֲשֵׂה עִמִּי אוֹת לְטוֹבָה וְיִרְאוּ שֹׂנְאַי וְיֵבֹשׁוּ כִּי אַתָּה יְהֹוָה עֲזַרְתַּנִי וְנִחַמְתָּנִי:

Then repeat the entire above order (ie, lighting one candle with the saying “I’m lighting this candle…”, and reading the above psalm) one more time, and one more time… a total of 18 times. After that, say the following verses (from the 119th psalm of the Tehilim), which are the verses beginning with the letters of the words KRAH SATTAN:

קָרָאתִי בְכָל לֵב עֲנֵנִי אֲדֹנָי חֻקֶּיךָ אֶצֹּרָה: קְרָאתִיךָ הוֹשִׁיעֵנִי וְאֶשְׁמְרָה עֵדֹתֶיךָ: קִדַּמְתִּי בַנֶּשֶׁף וָאֲשַׁוֵּעָה לִדְבָרְךָ יִחָלְתִּי: קִדְּמוּ עֵינַי אַשְׁמֻרוֹת לָשִׂיחַ בְּאִמְרָתֶךָ: קוֹלִי שִׁמְעָה כְחַסְדֶּךָ אֲדֹנָי כְּמִשְׁפָּטֶךָ חַיֵּנִי: קָרְבוּ רֹדְפֵי זִמָּה מִתּוֹרָתְךָ רָחָקוּ: קָרוֹב אַתָּה אֲדֹנָי וְכָל מִצְוֹתֶיךָ אֱמֶת: קֶדֶם יָדַעְתִּי מֵעֵדֹתֶיךָ כִּי לְעוֹלָם יְסַדְתָּם:

רְאֵה עָנְיִי וְחַלְּצֵנִי כִּי תוֹרָתְךָ לֹא שָׁכָחְתִּי: רִיבָה רִיבִי וּגְאָלֵנִי לְאִמְרָתְךָ חַיֵּנִי: רָחוֹק מֵרְשָׁעִים יְשׁוּעָה כִּי חֻקֶּיךָ לֹא דָרָשׁוּ: רַחֲמֶיךָ רַבִּים אֲדֹנָי כְּמִשְׁפָּטֶיךָ חַיֵּנִי: רַבִּים רֹדְפַי וְצָרָי מֵעֵדְוֹתֶיךָ לֹא נָטִיתִי: רָאִיתִי בֹגְדִים וָאֶתְקוֹטָטָה אֲשֶׁר אִמְרָתְךָ לֹא שָׁמָרוּ: רְאֵה כִּי פִקּוּדֶיךָ אָהָבְתִּי אֲדֹנָי כְּחַסְדְּךָ חַיֵּנִי: רֹאשׁ דְּבָרְךָ אֱמֶת וּלְעוֹלָם כָּל מִשְׁפַּט צִדְקֶךָ:

עָשִׂיתִי מִשְׁפָּט וָצֶדֶק בַּל תַּנִּיחֵנִי לְעֹשְׁקָי: עֲרֹב עַבְדְּךָ לְטוֹב אַל יַעַשְׁקֻנִי זֵדִים: עֵינַי כָּלוּ לִישׁוּעָתֶךָ וּלְאִמְרַת צִדְקֶךָ: עֲשֵׂה עִם עַבְדְּךָ כְחַסְדֶּךָ וְחֻקֶּיךָ לַמְּדֵנִי: עַבְדְּךָ אָנִי הֲבִינֵנִי וְאֵדְעָה עֵדֹתֶיךָ: עֵת לַעֲשׂוֹת לַאֲדֹנָי הֵפֵרוּ תּוֹרָתֶךָ: עַל כֵּן אָהַבְתִּי מִצְוֹתֶיךָ מִזָּהָב וּמִפָּז: עַל כֵּן כָּל פִּקּוּדֵי כֹל יִשָּׁרְתִּי כָּל אֹרַח שֶׁקֶר שָׂנֵאתִי:

שָׂרִים רְדָפוּנִי חִנָּם וּמִדְּבָרְךָ פָּחַד לִבִּי: שָׂשׂ אָנֹכִי עַל אִמְרָתֶךָ כְּמוֹצֵא שָׁלָל רָב: שֶׁקֶר שָׂנֵאתִי וָאֲתַעֵבָה תּוֹרָתְךָ אָהָבְתִּי: שֶׁבַע בַּיּוֹם הִלַּלְתִּיךָ עַל מִשְׁפְּטֵי צִדְקֶךָ: שָׁלוֹם רָב לְאֹהֲבֵי תוֹרָתֶךָ וְאֵין לָמוֹ מִכְשׁוֹל: שִׂבַּרְתִּי לִישׁוּעָתְךָ אֲדֹנָי וּמִצְוֹתֶיךָ עָשִׂיתִי: שָׁמְרָה נַפְשִׁי עֵדֹתֶיךָ וָאֹהֲבֵם מְאֹד: שָׁמַרְתִּי פִקּוּדֶיךָ וְעֵדֹתֶיךָ כִּי כָל דְּרָכַי נֶגְדֶּךָ:

טוֹב עָשִׂיתָ עִם עַבְדְּךָ אֲדֹנָי כִּדְבָרֶךָ: טוּב טַעַם וָדַעַת לַמְּדֵנִי כִּי בְמִצְוֹתֶיךָ הֶאֱמָנְתִּי: טֶרֶם אֶעֱנֶה אֲנִי שֹׁגֵג וְעַתָּה אִמְרָתְךָ שָׁמָרְתִּי: טוֹב אַתָּה וּמֵטִיב לַמְּדֵנִי חֻקֶּיךָ: טָפְלוּ עָלַי שֶׁקֶר זֵדִים אֲנִי בְּכָל לֵב אֶצֹּר פִּקּוּדֶיךָ: טָפַשׁ כַּחֵלֶב לִבָּם אֲנִי תּוֹרָתְךָ שִׁעֲשָׁעְתִּי: טוֹב לִי כִי עֻנֵּיתִי לְמַעַן אֶלְמַד חֻקֶּיךָ: טוֹב לִי תוֹרַת פִּיךָ מֵאַלְפֵי זָהָב וָכָסֶף:

נֵר לְרַגְלִי דְבָרֶךָ וְאוֹר לִנְתִיבָתִי: נִשְׁבַּעְתִּי וָאֲקַיֵּמָה לִשְׁמֹר מִשְׁפְּטֵי צִדְקֶךָ: נַעֲנֵיתִי עַד מְאֹד אֲדֹנָי חַיֵּנִי כִדְבָרֶךָ: נִדְבוֹת פִּי רְצֵה נָא אֲדֹנָי וּמִשְׁפָּטֶיךָ לַמְּדֵנִי: נַפְשִׁי בְכַפִּי תָמִיד וְתוֹרָתְךָ לֹא שָׁכָחְתִּי: נָתְנוּ רְשָׁעִים פַּח לִי וּמִפִּקּוּדֶיךָ לֹא תָעִיתִי: נָחַלְתִּי עֵדְוֹתֶיךָ לְעוֹלָם כִּי שְׂשׂוֹן לִבִּי הֵמָּה: נָטִיתִי לִבִּי לַעֲשׂוֹת חֻקֶּיךָ לְעוֹלָם עֵקֶב:

And now the main part: praying to G-d to ask Him for the salvation you need.

Do you want the rabbis of Birkat Avraham institutions to do the segula of Rabbi Matia Ben Charash for you?

 

Below are some “tips” to enhance segula

(These “tips” are not a necessary part of the segula, since the virtue is useful even without these details, but if these actions are also done, the segula has more power):

• It is better to use olive oil candles (but if that makes it too difficult, you can definitely use regular “candles”).
• Before lighting the candles, take it upon yourself to try to be more careful in matters of sanctity (because this is the main right of Rabbi Matia ben Harash, who was very careful about the sanctity of the eyes, as explained in Midrash Tanhuma Parashat Hukat in the addition letter 1, and when the person belongs to the special privilege of the Tanah, his right is more contacted to him).
• Take it upon yourself “without a vow”, that after you receives the salvation you asked for, publish the miracle. (And even more important: to thank G-d for the miracle!!). The story can be published here on the website free of charge, as you will see later here.
• Before lighting the candles, set aside money for charity, in honor of Rabbi Mattya ben Charash. And for your convenience, it is also possible with a credit card (here) to support the families of poor scholars (there is no charity above that).
• If  you can, and it is not difficult for you, perform the segula on the grave of Rabbi Matia ben Harash. But as mentioned, even if one does the segula in his home or anywhere, the segula is beneficial.

Various details about the virtue of Rabbi Matia ben Harash

It is important to pay attention to these halachic clarifications.:

• One should not pray to the righteous that he will bring salvation (because praying to the righteous is “idolatry”), but pray to G-d to bring salvation because of the righteous. [But it is permissible to ask the soul of the righteous to “pray” for us to G-d, so that G-d will bring salvation, as the head of the institutions wrote in his reply on the subject.].
• When the candles are lit “in honor of the righteous,” it means that they are lit in honor of G-d, so that by lighting them, it will be useful for the soul of the righteous. And this does not mean that you light up for the righteous.
• Since, according to the Kabbalah, psalms are not recited at night (except for the psalm “Esa Eini” and the psalm “Sitting in secret” ” yoshev bseter”), one should not do the virtue of Rabbi Matia ben Harash at night, since the virtue includes reciting Psalm 86.”.
• And of course it is forbidden to do this virtue on Saturdays and  Holydays, because the virtue includes lighting candles.

Important “technical” clarifications in the context of this virtue:

• Beware of fires! When placing a lot of candles next to each other, in a certain stage they may ignite together, so it is important to leave some space between the candles. And as it should be known that if you place “candles” on a metal plate or something alike, the plate heats up, so the plate should not be placed on wood or other things that ignites, but it should be placed on the countertop  and alike.
• The execution of the Seder of the virtue of Rabbi Matia ben Harash takes about half an hour (sometimes more, depending on the speed of reading the Psalms), so be careful to start the Segula only when you have about 30 minutes spare, so that you do not have to stop in the middle.

If you did the virtue and it supposedly “didn’t work”, what does it mean?

First of all, one should not despair, salvation may come later and not immediately. And more than that, it is possible that G-d also wants a “reckoning of the soul” on our part, that we have some transgression that G-d wanted us to repent of, and therefore the virtue is not enough, because the sorrow was G-d’s way of inspiring us to return to Him, and everyone should be examine His actions. And it is also possible that G-d knows that the request we asked for is not good for us. But you can always do the virtue again, as many times as you want, and ask wholeheartedly. And it is important to remember that G-d “does not work for us” and does not owe us anything. This virtue is only a way to merit the prayers should be accepted before G-d even when we have no rights for it.

Personal stories of people who made the virtue of Rabbi Matia ben Harash and were saved:

The stories here were sent by the site’s users. Want to post your story here for free? Send us the salvation story through the “Contact Us” button in the main menu, and after the review of the site staff, without a vow will be published here anonymously (may be published with slight changes if necessary).

1. My daughter was in “matchmaking”, and we had some suggestions that seemed not so successful, and the matter extended for a long time, and my wife did the virtue of Rabbi Mattia Ben Harash, with 18 candles. And from the day she did the virtue, my wife and I felt like a kind of urge to marry her right away, and then we compromised to promote one of the proposals that we didn’t really want to hear, and the match was closed with God’s blessings, and retroactively we realize that it was her pairing, and it turned out that all the concerns we had about this match were unjust. Baruch Poda and rescuer! (D.G. from the south).
2. We made the virtue of 18 candles of Rabbi Matya ben Harash several times, and each time we saw salvation blessed be the Lord, may his name be praised (Y. S. from Jerusalem).

Frequently Asked Questions regarding the Virtue of Rabbi Matia Ben Harash:

• What is the virtue of Rabbi Matia ben Harash? This is a way to awaken the right of the holy Tanna Rabbi Matya ben Harash, so that the prayers we ask before G-d will be willingly accepted. How the virtue is performed is detailed inside.
• How does this virtue work? The holy Tanna Rabbi Matia ben Harash had the special privilege of preserving the sanctity of “midat hyesod” with a startling devotion. And according to Kabbalah, the “yesod” is the conduit needed for all salvation, and therefore by evoking the right of the holy Tanna, our request for salvation is received thanks to him by G-d..
• What is the source of the virtue of Rabbi Matia ben Harash? Mainly the book of the” virtues of Abraham” according to a tradition that was in his hand, there is no known source in the books of the ancients, but since this virtue has proven itself in reality countless times, you have no greater source than this.
• Can I make multiple requests or just one? In such a way that the virtue became famous, only one request is made. But the virtue can be done several times for any salvation you want.
• For what kind of problems is this virtue beneficial? Since virtue is based on “praying” to the Almighty Creator, and this virtue is only a way to awaken the right of the righteous so that our prayer is received before God, we find that it is effective for any salvation that you ask for..
• When is it possible to do this virtue? Since this virtue contains the recitation of the psalms, and according to the secret it is not appropriate to say psalms at night, it is better to do the virtue during the day. But it is possible and recommended to do at dawn, which is a time of desire. And of course this virtue should not be done on Shabbat, because it is forbidden to light candles on Shabbat.

And for those who like to go deeper and understand things from the root:

The source and secret of the segulah of 18 candles in memory of the soul of Rabbi Matia ben Harash

(Written by the Head of the Institutions, Rabbi Elie Bahbout Shelita)

We do not have an ancient source for the segulah of Rabbi Matia ben Harash. As far as is known, this segulah was first brought in the Book ‘Segulat Avraham’ (chapter 8, page 122) (mainly as a segulah for a sickness), according to a tradition that he had in his hand. However, this tradition has proven itself again and again to be true and true, because every day people see salvation by this segulah (and not only for a sickness but in all areas of life), and you have no greater source than this segulah is useful in the test of reality. [A segulah similar to this, the Kabbalist Rabbi Chaim Avishalom HaCohen Perahia zt”l (known as the “Hachalban”) cites in his book ‘Or Pennay Chaim’ Parashat Bo, but the segulah mentioned by him, is lighting one candle for forty days in memory of the soul of Rabbi Matia ben Harash, as a segulah for finding a decent shiduch. This is not the famous segulah that is known lighting 18 candles one day, with the recitation of Psalm 86, etc., which is a segulah for any kind of salvation necessary and not just for a shiduch]. And indeed it seems that the segulah of Rabbi Matia ben Harash by 18 candles, in all its details, is a segulah based on very clear logic, and in particular according to the kaballah, as I will explain nearby, which indicates that it really is a true and deep segulah.   In general, the idea behind the segulah of Rabbi Matya ben Harash is clear: when we pray to Hashem, we do not always have rights for the prayer to be accepted, and therefore we do an act of reading psalms and lighting candles in honor of the soul of the righteous holy Tanna, Rabbi Matya ben Harash, in order to awaken his right, that Hashem will receive our prayer thanks to the righteous (and we may even get to awaken the soul of the righteous to pray for us before Hashem). This is the idea of this segulah, but we still have to explain the details of the segulah: why is the segulah precisely because of the Tanna Rabbi Matya ben Harash (and not because of another Tanna such as Rabbi Meir Baal Haness or Rabbi Shimon bar Yochai, etc.)? And why is psalm 86 read and not another chapter? Why exactly 18 times? And why do we end the segulah by reading verses from Psalm 119? And I will explain that in my humble opinion as follows:

The reasoning for why the segulah is precisely because of the Tanna Rabbi Matya ben Harash.

The simple explanation is that he had the special privilege of keeping his eyes with great devotion, as explained in the Midrash Tanhoma[1], and this is what is stated there: “There was a story with R. Matia bar Harash, who was rich, and god-fearing, and had good midot, and pursued mitzvah and charity, and enjoyed the disciples of the sages from his money, and orphans and widows where eating at his table, and all his hosts with integrity, and all his days he was engaged in the Torah, as R. Meir his Rabbi, and his face shone brightly as the glow of the sun, and it was known of him that he did not look at anyone’s wife or any other woman. Once he was sitting and learning Torah, and the devil passed by and saw him and was jealous of him, he said, “Is it possible for a righteous man without a sin in this world?” He immediately went up to heaven and stood before Hashem and said, “Lord of the world! Matia Ben Harash What is he in front of you? He said to him, “A complete righteous man.” He [devil] said: Give me permission and we will challenge him. So Hashem gave him permission. Immediately he went and found him sitting and learning Torah, and the devil seemed to him like a beautiful woman that there was not a beauty like her from the days of ‘Naamah’, sister of Tuval Kain, etc. When he [Rabbi Matia] saw her, he turned his face back. The devil returned and walked against his face. He turned his face back to another side, and the devil against his face. Because he [Rabbi Matia] saw that all sides were being turned upside down, he said in his heart, “I fear the devil inclination be ruled over me.” He called to one of his students, and said to him, “My son, go and bring me fire and nails.” when he brought them, he set them on fire, and pinned them in his eyes. And as the Satan saw this, he became frightened and grumpy, and walked over him, and ascended to heaven, and said: ‘Lord of the world, so and so was the deed.’ Immediately, the Almighty called Raphael a minister of medicines, and said to him, “Go, and heal the eyes of Matia, son of Harash.” Raphael the angel went, and stood next to Rabbi Matia. R. Matia said: Who are you? He said to him, “I am Raphael the angel, the messenger of the Almighty, that I have been sent to heal your eyes.” he replied: I don’t want to, whatever was, was. Raphael returned before Hashem and said to him, “This is what Matia ben Harash told me.” The Almighty said to him, Go tell him: From this day forward, do not fear, I guarantee you this thing that the evil instinct will not reign over you all the days of your life. since he [Rabbi Matia] heard that from the angel, he received his medicine and was cured. From this, the Sages said that anyone who does not look at another woman, the evil instinct does not dominate him, and in the future Hashem removes the evil instinct from him, and will give among us the Spirit of His holiness, which is said[2]: ‘And I have removed the heart of the stone from your flesh and my Spirit with me in your midst.’”   And here, according to the kaballah, ‘midat hyisod’ (which depends on matters of holiness such as keeping the eyes ect.) is the pipe that is needed to receive all the abundance from Hashem in everything. Therefore, a person who needs some kind of salvation, such as having difficulties in matters of livelihood or health, and any other sphere, it is very possible that difficulties arise from the fact that the “pipeline” of abundance (the midat hyisod) is defective by sins in matters of holiness. Therefore, we evoke the prerogative of Rabbi Matia ben Harash, who preserved the sanctity of his eyes in such a miraculous way, and was willing to be blind all his life, provided that there was no fear of offending his holiness. And thanks to him, we ask Hashem to accept our prayers on the subject of difficulties (each according to his personal difficulties). In addition, the midrash introduced by saying that Rabbi Matia ben Harash was “a persecutor of mitzvah and charity, and enjoyed the disciples of the sages from his assets, and  orphans and widows were always at his table” which is the midah of grace, and the right of grace has the power to make us also entitled to things that we do not “deserve”  according to heavenly law. And all this in joining the right of the Torah that “all his days he has been engaged in the Torah, As Rabbi Meir [baal hanes] ” that there is no greater merit than this. After all, by the rights of this holy Tanna, we are rewarded with the right of Torah and the right of charity, which are the triangular thread as is known from the Mishna ‘avot‘[3]: “On three things the world stands: on the Torah (i.e., the study of the Torah), and on the work (which is the prayer, “work in the heart”) and on chesed (such as charity).” And it is possible to interpret in another way, why is it  that the segulah works most precisely because of Rabbi Matya ben Harash, and not another Tana. It is stated in the Mishna[4] regarding the Yom Kippur fast: “Whoever is biten by a foolish dog (who has an evil spirit on him), we do not feed him of eating a dog’s pituitary for heelness, and Rabbi Matya ben Harash permits.” And the sages explain that there is no transgression of a mitzvah, but only in healing, which is something that is clear that logic and simple experience require it, but the healing of a virtues is not so clear that it will work. But Rabbi Matia Ben Harash believes that even specific medicine (according to the degree of virtue of eating a dog’s pituitary for those who have been bitten by a dog) is considered realistic medicine, that instead of mental supervision, it is permissible to commit an offense in order to use the virtue worthy of healing.  So it was found that Rabbi Matia ben Harash is the Tanna who attaches great importance to segulah, and considers them a “reality” like any natural and known medicine. And in any case, it is very understandable that when we come to engage in “segulah”, it is appropriate to evoke the right of Rabbi Matia ben Harash, who, according to his method, the segulot are considered as a real reality and as an example of natural actions. [And of course, all this is according to the Rambam’s method, but it has already been decided by Maran Rabbino Ovadia Yosef z”l that one can heal himself with a specific medicine of a segulah.]   And it can be interpreted also according to what is said in mishnah[5]: “The act of Rabbi Yochanan ben Matia who told his son to go and hire us workers and also give them food. And when he came to his son [Rabbi Matia ben Harash came to his son Rabbi Yochanan] he said to him: My son, even if you do to them as a feast of Solomon at that time, you have not done your duty with them, that they are the sons of Abraham, Isaac and Jacob, etc.” we see that Rabbi Matia ben Harash believes that  all the Jews deserve all the abundance for the right of the patriarchs of Abraham, Isaac and Jacob, and therefore we are evoking the right of Rabbi Matia, so that we can properly evoke the right of the fathers. The ‘chidah’ In his book Simchat Ha-Regal,[6] he elaborated on this matter, and so he wrote: “And this is the intention of Rabbi Matya ben Harash, your eyes that see poor laborers and patriarchs, etc., do not look at the sight of their clothes and their shortcomings, for they are the sons of Abraham, Isaac and Jacob, the source of holiness and their souls,.” And yes, we too, by evoking the right of Rabbi Matya ben Harash, an advocacy arises before G-d not to look at our iniquities, which are the outward appearance, but to remember that our souls are carved from a very supreme source that we are the sons of Abraham, Isaac and Jacob, and therefore, despite the iniquities, we ask for salvation and mercy in a certain matter.

The reason of reading Psalm 86

After we have explained that the purpose of this segulah is to make the prayer be willingly accepted before Hashem, it is very understandable that we read chapter 86 of the Psalms, because it is a chapter capable of receiving the prayer, as Rabbi Moshe ben Mechir wrote in his book ‘seder hayom’[7], which he wrote regarding Psalm 86:16 and so is written: “And it is a special psalms to beg  that hashem be blessed and elavated sould hear and accept our prayers, Therefore, we read it after the prayer, and a man must be careful of it.” And what’s more, chapter 86 of the Psalms is the chapter that corresponds to the special high level of Rabbi Matya ben Harash, whose special high level is the “midat hayesod” by the insistence on escaping from the temptations of the evil inclination, and this is the very content of chapter 86 as he wrote in the holy book “yisod vshoresh havodah”[8] in the annotation of the intentions of this psalm, and these are his words: “”אלקים זדים קמו עלי ועריצים בקשו נפשי – he will direct on the shells and the evil instincts called Zedim and tyrants and pray in his mind that  God will be blessed should save us so temptations could not seduce usto sin . Also all the verses until the end of the psalm will refer everything on them. Give your courage to your servant – that I may prevail over them. And save the Son of Your handmaid  – give me strength to overcome them. Make for me a sign of good — and  the shells and the evil instincts will recognize that you should your name be blessed , stand on the right of my righteousness to save me from temptations and accusation, and then – and my haters will see and feel shame because you my Lord  helped me and  comforted me. and that is enough.”

The reason of lighting the candles and reading psalms 18 times

As we have introduced, the segulah of Rabbi Matia ben Harash is based on the special privilege that this holy Tanna had, which is the preservation of the degree of ‘yisod’, which is the conduit of influences. And here the number 18 (Gimtariya chai) is the number of the degree of ‘midat hyisod’  as the Kabbalist rabbi Moshe Cordoviro wrote in his book Or hyakar[9]these are his words: “And the matter is, that ‘midot hyisod’ is called chai, that is, six edges from the right and six from the left and six from the middle [a total of eighteen].” Likewise, we have already explained that the purpose of the segulah of Rabbi Matya ben Harash is to make our prayer accepted, and here is the number 18 (Gimtariya chai.) is a number that, according to the kaballah, is consumed in order for the weekday prayers should be accepted, because on a weekday the prayers are raised through the angel HaMatat המט”ט)), and against the two Tet’im טט)) we need an aspect of the chai (18) requests, and like explained by Rabbeinu Avraham ben HaGara[10] on what is written in Gemarah berachot[11] That the Sages said the 18 blessings in the Amidah prayer against the 18 memorials in the psalm 29 “give to the Lord, sons of gods”(sons of the 3 fathers) and against 18 Akzkarot in kiryat shema against 18 Vertebrates, etc., and it is  evident in the Zohar corrections[12] that after it is said there that on the weekdays we have 18. prayers (Shacharit Mincha and Arvit, during the six weekdays) the Zohar wrote that on weekdays the prayers go up before G-d through the מט”ט angel.

 

The reason for reading verses that begin with the letters

קר”ע שט”ן

In light of what we have introduced, that the purpose of the segulah of Rabbi Matya ben Harash is to enable the acceptance of the prayer we pray, we conclude the order of  the segulah by reading these verses in order to sweeten the sentences (refer to rabbi  ‘Moshe Zechut’ in his commentary on the Zohar Parashat Pinchas[13]) in such a way that the prayer is received with mercy, these names are also useful  to tear away the evil of our sentences (and to enable the salvation we seek) as explained in the shaar hkavanot[14].

Sources:

[1] Parashat Hakat in the addition of Mark 1, according to the Oxford Bible. [2] Ezekiel 36:27 [3] Chapter 1 of Mishnah 2. [4] Yuma Chapter 8 of Mishnah 6. [5] Page 33 of 71 (Chapter 7 of Mishnah 1). [6] On the Passover Haggadah, in the paragraph of Kol Dachfin. [7] The order of Blessed and Coming to Zion. [8] Gate of the Sacrifice. [9] On 1977, 85, p. 125 of the NEDM. [10] In his book Be’er Avraham (on the annotation of the GRA) to the blessings of Page 28, 72. [11] Ibid. [12] Tikkuna Zohar Takuna Asherin and Hadd and Asherin Page 45 72. [13] p. 56. [14] The matter of R.H. is required 6. And in the fruit of the Tree of Life, the gate of the prayers, R.H. Perez 7.