When Rabbi Amram was close to his death, he called the head of the Kaddisha Society of the village and asked him in a special manner not to erect any tombstone or monument of any kind on his grave after his passing. However, it was rumored that after Rabbi Amram's burial, he appeared in a dream to the head of the Kaddisha Society and instructed him not to erect any monument on his grave. About thirty years after Rabbi Amram's passing, the Jewish community of the village of Ashjan decided to move to the city of Wazen and reside in the Funduqim Quarter, known as the Malach. As a Jewish community, they were subject to the local Muslim authorities' rules, and Jews were protected as a minority under the jurisdiction of the Sharif.

Before the Jews left the village, they established a group of Jews to guard the cemetery continuously. They would gather around Rabbi Amram's grave daily and recite Psalms, Idra, and Pirkei Avot. Only on Fridays they would return to their homes. Since the passing of the righteous Rabbi Amram, the members of the Kaddisha Society have volunteered to handle all matters related to the deceased and their burial. Rumors then spread about the discovery of the righteous man's grave in the distant village of Ashjan, about nine kilometers from the city of Wazen.

Pilgrimages to the site began to increase, and people flocked there on foot or on animals. People believed that Rabbi Amram's resting place had miraculous powers not only for Jews but also for Arab women who believed in his ability to heal them and their illnesses. Many Jewish couples who had children after years of infertility named their children Amram after the righteous Rabbi.

Those who visit Rabbi Amram's tomb encounter a strange phenomenon where some of the pilgrims brought bottles of water to sanctify them on the grave. They shared that during the Hilula,- the day of his passing in the afternoon when the sun was strong, a dove would come and rest on one of the branches of the olive tree above Rabbi Amram's grave. The people present would become enthusiastic and pray aloud, and the women would be joyful, believing that the dove signaled the presence of Rabbi Amram's soul near his grave.

Throughout the Hilula, women would hang pieces of colored fabric, saying, "Here we ask you to pray for us," as a sign of their devotion to the righteous one who visited the grave. Men would sit around the pile of stones and chant in honor of the righteous man. There were also blind elders who recited the entire book of Idra by heart. The area was filled with people who came from near and far to join the celebrations.

Near the entrance to the cemetery area, rows of tents offered essential goods for sale, including wine, beer, bread, and all necessities for the festive gathering. There were also gas lamps powered by batteries, and many candles were sold. Nearby was a makeshift kitchen area where sheep were brought for slaughter, and the butchers' hands were stained with the blood of the ritual slaughter. There were also temporary toilets for public use and well-provided water for various needs.

The pilgrimage site was filled with private cars and public buses that brought pilgrims from different places. Genderma (traffic police) stayed in nearby military tents to maintain order and guide the traffic of vehicles that brought the celebrants to the holy site.

The Hilula exemplifies the strength of faith that empowers the Jewish people, who endure in a world of hatred and hostility from the Arab population while striving to preserve their traditions and unity.

Why do so many people visit his gravesite if we know so little about the Tzadik. There are no books or words of Torah which we have from him.