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Rabbi Uri Natan Nota was one of the Gaonim of Brisk. In his youth, he was called the Illui [Genius] of Krinik [Krynki]. One of the wealthy men of Slutsk took him as a son-in-law and gave him all his needs throughout many years, while he devoted himself to Torah for its own sake. When his wife died, his father-in-law married him of to his second daughter. He became a widower once again. One of the Gaonim of Slutsk who knew him married him off to his widowed daughter, and he settled in Slutsk. His first father-in-law had no children other than his two daughters who had died. With his love to his prodigious son-in-law Rabbi Uri Natan Nota, he gave him a field and a vineyard that he had leased, from which he was able to earn his livelihood in an ample fashion.

When the Gaon Rabbi Uri Natan Nota of Brisk moved to Slutsk, his first father-in-law did not agree that he sell his field and vineyard. G-d granted him success as a leaser, and he maintained the field and vineyard for many years with a good income from the lease.

His son Rabbi Shlomo was educated in the home of his father the Gaon. At the age of fourteen, he moved to a place of Torah, from there to Horodno, and from there to Krakow. There, he met one of the Gaonim, Rabbi Menachem Aryeh, one of the group of hidden Tzadikim. He cleaved to him, and studied the doctrine of Hassidism from him under the condition that nobody should know about this. Rabbi Shlomo returned to his home in Slutsk at the age of twenty-two. His father the Gaon derived joy from his Torah and concerned himself with a match for him. He was matched with [the daughter of] one of the owners of the settlement adjacent to Slutsk. About a half a year after his marriage, his wife lost her sanity, and he became an agun^[1] for about six years. At that time, in the year 5500 [1740], the Besh't [Baal Shem Tov] came to the city of Slutsk. All the Gaonim of Slutsk and the region greeted the holy countenance of the Besh't with holy awe and great honor, among them the mighty one of the elderly Gaonim, Rabbi Uri Natan Nota. He complained to the Besh't about the lot of his son who has been in a state of agun for approximately six years. The father of the woman who lost her sanity also came to ask for advice and a remedy for her daughter, the wife of Rabbi Shlomo.

The Besh't invited the in-laws, the Gaon Rabbi Uri Nota, the tax collector Reb Eliyahu Moshe and Rabbi Shlomo, and asked them if they have any grudges in the heart one against the other. Rabbi Uri Natan Nota talked about the praises of his in-law Reb Eliyahu Moshe, saying that he set times aside for the study of Torah, he hosted guests, his home was open wide to any Jew, and he supported Torah scholars in a generous fashion. Aside from this, when they became connected through marriage, he supported his son-in-law as if he were his own son, providing all his needs with love and great honor, and from time to time, he also provided support for himself. – – – Reb Eliyahu Moshe was effusive in the praise of his son-in-law, with his fine traits in addition to his diligence in study and comportment in the fear of Heaven. He said that throughout the time that he lived in the settlement, he drew the simple folk near, and studied with them Chumash with Rashi, and Ein Yaakov on a daily basis . On the Sabbath he would recite Midrash and Pirkei Avot to them. He would inculcate in them love to each other, for before Rabbi Shlomo came, there were times when the residents of the settlement would quarrel with each other, which for the most part was due to jealousy and thoughts that they were impinging on each other's livelihood. However, since his son-in-law arrived, not only did the disputes stop, but love and honor began to be shown among them. – – – He became beloved by the entire settlement, and they all were saddened with his agony, and prayed to G-d that his daughter should return to health, and her husband, my son-in-law Rabbi Shimon should return to my house, study with them, and guide them as before.

The Besh't listened to the words of the in-laws with special concentration, and said, “With the help of the blessed G-d, I am able to heal the sick woman, so that she will become healthy with a clear mind as previously, but the condition is that when she is cured, they should not live together, and a few days later after she regains her health completely and she is able to receive a Get in accordance with the laws of the Torah, she should be divorced willingly and with a joyous heart.”

The in-laws were quite astounded at this. The Gaon Rabbi Uri Natan Nota presented several reasons from the Torah that it not be permitted to divorce her. Reb Eliyahu Moshe claimed that his daughter would be very distraught regarding this, for she honored her husband greatly, and that his son-in-law would also be distraught that he is forced to divorce her and separate from her.

The Besh't responded that if they do not agree to the condition that he stated, he would be unable to help them.

After a few days, the in-laws and Rabbi Shlomo came to the Besh't and stated that the three of them accept the condition, but they cannot guarantee that the woman would be willing to be divorced from her husband. The Besh't agreed with this and told Reb Eliyahu Meir that he should go to his house and tell his sick daughter that the Besh't, known as a worker of wonders, has come to Slutsk, and summons her to come to him, for he has an urgent matter to discuss with her.

The in-laws looked upon this with surprise. At the end, Reb Eliyahu Moshe girded his soul and stated that she had not uttered a word from her mouth for about three years now. She has chosen a place for herself between the oven and the wall, and they feed her with great difficulty. It is the same with all other human functions, for she has no intellect at all. The Besh't did not answer anything. – – – Now when Rabbi Shlomo merited to see the Besh't and hear his Torah, he has become bound to him with his whole heart and essence, and he told his father-in-law that in his opinion, he must act in accordance tithe command of the Besh't, for is he not a renowned worker of wonders. Rabbi Uri Natan Nota also said that since the agreed to the heavy condition before them, they must certainly act in accordance with his statement.

Reb Eliyahu Moshe returned to his house and found his daughter sitting in her usual place behind the oven. He told his wife what the Besh't said, that with the help of the blessed G-d, he can cure their sick daughter. He spoke effusively about the wonders that people talk about the Besh't, and how greatly amazed they were to hear these stories about the Besh't. Suddenly, their daughter came out from behind the oven, approached them, and asked who is this worker of wonders. They were surprised to hear her voice, for they had not heard it for six years. They saw that her face changed, and that the light of her eyes returned to as it was before. Since the sick woman heard

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that the man about whom they were talking was a Tzadik of renown, she said that she first wishes to wash up and purify herself. Her father and mother were astounded to see the complete change, that she had turned into a healthy person. They did not believe what their eyes saw and what their ears heard. Throughout the entire time, they thought that their daughter's illness was due to the evil eye. They felt this was due to the fact that they told someone that due to her great merits, she succeeded in marrying a scholar with fine traits, who loved his fellow Jew and drew the simple folk near, to learn with them and guide them in good traits. A few days after this conversation, their daughter became ill and lost her sanity. Therefore, when they saw that her sanity had returned, they closed the door so nobody would come in, and the matter of her recovery would become known.

That night, she ate in the manner of all people, and she lay down in her bed to sleep. However, she was especially weak. In the morning, she spoke like a healthy person, but a great weakness overtook her. On the third day, she became ill once again, not with a mental illness, but rather will a fever. Due to the high fever, she spoke at times incoherently, and at times about the stories of wonders that she had heard from her father about the Besh't. She wept and said that she wishes to see the Tzadik who works wonders. When Reb Eliyahu Moshe heard the words of her daughter, she remembered that, due to the great astonishment from the great change, he had forgotten to inform her that the Besh't had invited her to come to him. She was very happy, and on the second day, she traveled to Slutsk with her parents.

When Reb Eliyahu Moshe and his wife saw that she had returned from insanity to sanity within almost a moment, the sent a special messenger in the morning to inform their son-in-law Reb Shlomo and their in-law the Gaon, and wrote to him in detail about all that had transpired. When the emissary came to Rabbi Uri Natan Nota, he was very astonished. His son Rabbi Shlomo, in addition to his great joy about the recovery of is wife, was happy about the impression that this event had upon his father, who had been one of those who stood distant from the doctrines of the Besh't. – – – He found it to be a propitious time to speak to him about the doctrines of the Besh't: a) Understanding of Torah for the matter of G-d is only knowledge and not complete understanding, and the Torah is similar. For even with halachot that are explained before us, we only have knowledge and not complete understanding, since their internal meaning is endless. b) Divine providence: Not only does this mean that it is on every being in exacting detail. The intention is to live from what has been created through His efforts. c) The positive character of Israel: Even a simple person of Israel is sublime in the essence of his sublimity, literally as the Gaon of Gaonim. – – – d) Love of Israel: The trait of love of Israel according to the doctrine of the Besh't and his Torah is not only from the side of the trait of good and benevolence, but that every person of Israel must work with himself to expel the bad traits of pride, deceit, jealousy, hatred, and the like. – – – The sigh uttered by a Jew over the agony, Heaven forbid, of another breaks through all the iron partitions of the accusers. And the joy and blessing that a Jew rejoices with the joy of another Jew, and he blesses him, is accepted by the blessed G-d as the prayer of Rabbi Yishmael the High Priest in the Holy of Holies.

When the elderly Gaon Rabbi Uri Natan Nota heard from his son about the Besh't and his doctrines, he pondered it all day and all night. He went to the Besh't and told him what he had heard from his son about his doctrines. He concluded that he wishes to connect with him. He informed the Besh't about the good news that he received from his in-law, that his sick daughter has returned to her sanity. The Besh't then said that his daughter-in-law had become ill again today, and then when her father Reb Eliyahu Moshe fulfils the mission, she will become well, and she will come. When the sick woman and her parents all went to the Besh't, the sick woman, her husband, and her parents all together, the sick woman entered to the Besh't with her husband, and the Besh't told them that they should accept upon themselves to get divorced. The sick woman told the Besh't about the fine behavior of her husband, and if the Tzadik has decreed that she must get divorced, he certainly knows that that she is not fitting to be the wife of a Tzadik of the caliber of her husband, and she is forced to fulfil this. She wept greatly. The husband also talked about the praises of his wife in all fine traits, and if the Tzadik decrees, it must be fulfilled. He too wept greatly.

The Besh't told them that he gives them three days, and they should come on the fourth day to arrange the Get in accordance with the law.

The woman, her husband, and the parents were immersed in deep sorrow. They fasted for three days, prayed a great deal, and recited Psalms. On the fourth day, they all went to the Besh't as mourners with broken hearts. The woman and her husband were weeping with tears.

When they entered to the Besh't, the rabbi, the scribe, and the witnesses were already present. When the Besh't asked them if they wish to get divorced willingly, they responded that they both believe in the Tzadik, and that this must be for the benefit of both of them. – – – The Besh't entered his room and tarried there for some time. When he returned, he told them, “Six years ago, there was a great accusation^[2] against you, may such not befall us. A decree came from On High that the woman will be punished with the illness of insanity, and the man will be punished with the tribulation of igun^[1]. When they took it upon themselves to get divorced based on faith in Tzadikim and dedication of the soul, in the merit of the faith in Tzadikim and simple faith, they received a positive verdict from the Heavenly court, and the negative decree^[2] was revoked. The Besh't blessed them with children and length of days.

Rabbi Shlomo remained in Slutsk for three years. After that, he moved to Minsk upon the directive of the Besh't, and G-d blessed them with sons and daughters. He traveled with his wife to the Holy Land in the year 5556 [1796] and lived there for about fifteen years.

(From the booklet 18 Elul 5703 [1943], from the holy writing of the Admor Rabbi Y. Y. Schneerson may the memory of the holy be blessed, his soul in the Garden of Eden, of Lubavitch^[3]).

Two wealthy brothers lived in Slutsk. They had come from Galicia and leased all the estates of the Polish prince Radziwiłł. These main lessees, who were known to Shlomo Maimon, a Lithuanian member of their generation, by their Polish name Derzowcki, ruled over masses of village Jews, who leased small farms or taverns from them. The strong-handed brothers oversaw the small-scale lessees with a vigilant eye to ensure that they were not negligent in their work, and that they pay their lease fees. They did not pay attention to the outcries of their poor brethren who cursed them with the name aritzim (tyrants).

A Hassidic legend states – once, the wife of one of the wealthy brothers invited the Besh't, who was from her native area, to come to a dedication of a large house that her husband had built in Slutsk. The Tzadik spent about three weeks there, but he felt that the Lithuanian environs was looking upon him with suspicion, and that they do not believe in his “portents.” As he was leaving, the Hassidic woman asked him how long their period of success would be. She received an answer: twenty-two years. That prophesy was fulfilled, after twenty-two years, the prince became angry with his prime lessees and put them in prison.

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A Story About the Besh't

When the Besh't was with the Derzowckis (prime lessees) of the holy community of Slutsk, the name of one of whom was Reb Shmuel, and the second was Reb Gedalia – Reb Shmuel's wife Tovale urged her husband to send for the Besh't for they had built a mansion and were afraid to live in it. They invited him and he came to them. There was nobody in the house; he wished to make a meal, and he said that one must inspect the knife. The shochet had to come and show him the knife. The people of the city were extremely vexed as to how he saw fit to show the knife to the city shochet, especially in a large city, but they could not do anything about it, for the mistress of the house commanded thus. At Mincha, when they heard that he worshipped in accordance with the Sephardic rite, they became even more vexed. When Reb Shmuel returned to his house, they slandered him, and he responded that it is not proper to do anything to him without a complaint. Even before Mincha, they took him to all the buildings, and in several places, he made gestures as if he saw something. They suspected him of deceit, for the entire city was present. He said to his wife that he wants to test him in one matter (and I have forgotten the matter). The Besh't heard in his guestroom what the man was telling his wife in the bedroom. The Besh't summoned the maid to come immediately, and to pay no attention to all the guards standing there. She immediately got out of her bed and set out, but the husband prevented her from going. However, she paid no attention to him. When she arrived, the Besh't hinted to her that “The fool wishes to test me.” She became greatly afraid and assured the Besh' t to the point that he was calmed When she came home, she told this to her husband, and she became important in his eyes. The next day, they made a big feast for him, and spoke to him about the ways in the Holy Land, for he wanted to be sent overland. He asked the Besh't how much that might cost, and the Besh't responded that he needs a thousand of expenses. He responded that this is a small matter for him, and promised to send him money every year for his livelihood, for the main thing is that he should merit to live there in the Holy Land. The Besh't remained there for three weeks.

Once, the aforementioned Tovale asked the Besh't how long her the times of good fortune would ask. The Besh't scolded her and told her that one is not to ask such things. She urged him greatly. He closed his eyes for a moment and said that they would last for twenty-two years. When her husband heard this, he became very angry at him. Another thing happened, that one of the wealthy men had a sick child and came to the Besh't to ask that he live. Then he saw that he would die. He understood that they wish to shame him, so he left in the middle of the night, travelling approximately fifteen parasangs in a speedy fashion, until he left their bounds into a different realm. They^[4] came to the village, and as he went through a village or a city he went as all people did. After exiting one village, they immediately entered another village. Rabbi Tzvi Sofer asked him what was this about, and he did not answer anything, for he was not permitted to stop. He only pushed him off with his hand. This is what I heard from the aforementioned rabbi several times, that one must not stop him. When they came to one border, and he stopped to rest, he wrote a letter.^[5] Know in faith that I was able to give him advice and he would not be able to do anything to me, but I was afraid that this might damage me in another place. Therefore, I have turned away from you, so that not one of the things that I said should befall you, that after twenty-two years, you will have a downfall from one of your servants. He signed at the end: signed by Yisrael Besh't, the servant of G-d. He sent that letter with a special emissary. Rabbi Shmuel became very vexed. Rabbi Shmuel was embarrassed to show the letter to anyone. He only showed the signature.

I heard about the end of the Derzowcis from Reb Yitzchak Izik of blessed memory as follows: The duke of Slutsk was Radziwiłł. He borrowed a large sum of money from them, and they could not collect from him. They were worried lest he ask them for another loan of money. They decided to move to the city of Breslau. They spoke to the king to take them under his protection to the community of Breslau, and they transferred the aforementioned debt to him as a gift, so that they king could collect it from him and his possessions. That is what they did. The travelled by ship over the water, and passed through the community of Slonim, which was the place of residence of the duke. They took with him three barrels of money to place in the community of Breslau. Their official also traveled with them. As they approached the port, and Reb Shmuel went to his inn with his official. He dressed himself up to go to the minister. While he was still preening himself and getting dressed, the official left him. He became very frightened, and ran to the duke. When he saw him, and saw that the official was standing with duke in a room inside a room and speaking to the duke, he approached the official and smacked him over the cheek. The duke responded, since you hit him in my presence even though it is not proper, I nevertheless forgive you for this, because you trust, from my great love to you, that even if you hit my son in my presence I would forgive you. He responded to this statement, but he did not have what to respond. The aforementioned duke sent for the ship, and found what the official had said. He was immediately put in prison, and he ordered that infantry soldiers be sent to the mayor of the community of Slutsk. He ordered the mayor to seal off all their money and property. When the letter from aforementioned duke arrived, the mayor became very afraid. He was concerned lest the wheel of fortune turn toward the good, and he would then become their enemy. He pretended to be drunk, and he slept a great deal until the night. When he saw that everyone in the city was asleep, the mayor himself went to Tovale, Reb Shmuel's wife, and informed her of this, to empty and destroy everything possible, for in the morning everything would be sealed off. She sent her son-in-law, who escaped with the ornaments and jewelry. He later became the head of the rabbinical court of the community of Breslau. He became vey wealthy from this. – – – That Mrs. Tovale requested from the people of their city to send for the Besh't, for perhaps he could help them with his prayers. The people of the city hated them. Even so, they sent a special emissary, but they told him in complete secrecy to ask the Besh't to not help them. It was two or three days before the request of the city people became known. The Besh't said, “I have looked for some path to help them, but since Israelites ask me to not help them, I will not help them.” This happened after twenty-two years had passed, as the Besh't had written to them.

Rabbi David, the rabbi of Makow tells in his book Torah Hakenaot – – – The famous tycoons known as the Derzowcis who had greatness under the duke (Radziwiłł), there is barely any essence to their greatness. They requested to know what would happen to them later on, and they sent for him… He told them that their greatness would last only twenty-two years… And that is how it was in truth.

During the days of uproar in Lithuania and Reisin [White Russia] at the border of the 18^th and 19^th centuries, the preacher of the Misnagdim Yisrael Leibel passed through these states and reached the district of central Poland, Galicia, and Germany. He shook up the winds with his sermons and stories. We already saw him arming himself for war, threating the leader of that sect, to bring them to a court case with the state.

Rabbi Yisrael the son of Reb Yehuda Leib was apparently a native of the Lithuanian city

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of Slutsk (a colleague of the ranks of Misnagdim, author of the book Zamir Aritzim (5551 [1791], always known as Reb Yisrael of Slutsk). He played the role of preacher in the community of Mohilev in Reisin until the year 5547 [1787]. That year, he came to the city of Novogrodek and was accepted as the preacher of righteousness and a permanent judge.

His opposition to the cult of Hassidm grew when he was still in Mohilev and saw the deep influence of Reb Zalman upon the youth, who streamed by the hundreds to the holy city of Lozna. Rabbi Yisrael's younger brother was also caught up in the net of instigators of the sect. All the efforts of the preacher to turn the misguided one away from his dangerous path were for naught. He had already gone far along that path, and there was no hope for him. Then the preacher sent a letter to the Tzadik in Lozna full of reproof. He threatened him that a public rebuke against him and against all members of that sect would be forthcoming if they do not return his displaced brother. When this too was to no avail, Yisrael role and traveled himself to Reb Zalman for a debate.

According to his words, the Tzadik received him in anger and reproved him for his thoughts to protest against the sect in pubic, thereby exposing the internal dispute before the eyes of the gentiles, the enemies of Israel. The preacher responded that he finds a fundamental principle of Hassidic doctrine to be damaging to Judaism and the principles of religious morality [mussar] in general, and that he feels that the good people of the nations of the world will see the positive side of rabbis who expose the rot in the minority of the nation, in order to rectify the entire nation.

When Reb Yisrael began to clarify the details of the rot, and prove that Hassidim chase after pleasures, love monetary gain, and dispense a vain craft, Reb Zalman got angry at him and sent him away. Then he wrote “The Book of Debate” against Hassidism, and traveled to Warsaw to publish it there. This was in the year 5557 [1797], after the Gaon had issued his well-known decree against the sect to the leaders of the communities in each and every Gubernia. Reb Saadya, the emissary of the Gaon who was in charge of the hosts of the Misnagdim, gave the Lithuanian preacher permission and authority to preach against the sect in every place, and he wrote an approbation for the publication of his book (Sivan 5557).

In the month of Av, Leibel moved to Israel via Slutsk, and received an approbation from the parnasim [administrators] of the community.

The “Book of Disputes” [Sever Havichuach] was published in Kirov (approximately Kislev 5558, December 1797).

A booklet Taava Tzadikim by Rabbi Yisrael Leibel was also published in Warsaw in the year 5558.

The people of the sect purchased the copies of the book and burnt them, so that only a small remnant remained of everything that had been published. Zealots would ambush the preacher Yisrael Leibel, beat him, and curse him in the outskirts of Warsaw and other cities that he passed through.

His essay in Milchemet Hamitzvah testifies as follows: (Zamir Aritzim, 5558 1798): “And the wonderful scholar, our Rabbi Yisrael of Slutsk, already aroused in his book of debates, he who is zealous for the G-d of Hosts, and he gave himself up to be killed by the accursed Hassidim who spilled blood like water – they threw stones after him – – They tore up his books and trampled him as mud outside. They nicknamed the author “Preacher of Foolishness.”}

From the responsa of Reb Zalman regarding Sheelat Avigdor [Questions of Avigdor] only two of the letters regarding the government were preserved, questions 18 and 19, as follows:

“The people of the holy community of Slutsk hate us, for they have greatly persecuted the Hassidim of Liachovitz. The issue is well known, for a decree was issued by the authorities of Minsk, as has been clearly heard.”

(This is an innuendo to the persecution of the groups of Hassidim, headed by the Tzadik Rabbi Mordechai of Liachovitz, by the Misnagdim of Slutsk).

Hassidic legend tells that the Baal Shem Tov of blessed memory, as he was “going into exile” came to Slutsk, and its residents did not receive him politely. Then he cursed the city, that Hassidim should never be found there. The curse was fulfilled, and Slutsk remained one of the four cities known by the name Karpa's^[6]: Khosova, Ruzhany, Pruzhany, and Slutsk, in which no Hassid had any inheritance. These cities never heard their residents recite Hodu before Baruch Sheamar^[7]. Many generations passed, and a Nusach Sephard Siddur was never found in Slutsk.

During that period, there were lone Hassidim in Slutsk, headed by Reb Pinchas (Pinie) Kantorovich, but they never found a place to conduct organized prayer services in a synagogue. After the Mishnayos Synagogue was built, they were given the Shtibel, where a minyan took place. If they were one or two short of minyan, Misnagdim would join in the merit of the drink. (They would drink liquor as a Tikun [spiritual rectification] on memorial days.)

The great crowding in the Shtibel was on the evening of Shemini Atzeret. The Hassidim would conduct the Hakafot ceremony, in contrast with the custom of the Misnagdim, and there would be appropriate drinks.

When I passed by the Hassidic Shtibel in the Mishnayos Synagogue, the Hassidim asked me to enter to complete the minyan.

When I asked them, why are you still waiting when you already have a minyan, one of them pointed out: “One must specifically include two Misnagdim to fill the place of a tenth Hassid.:

Two Chabad Hassidim from Rechitsa came to Slutsk and stayed in the Nekritz Hotel. This took place on the 19^th of Kislev, and they decided to conduct a public prayer service and a celebration of thanks in memory of the release [from prison] of the Rebbe, the author of the Tanya.

Since it was difficult to gather a minyan of Hassidim in Slutsk, they placed a flask of liquor and all sorts of treats on the table, to treat anyone who entered the inn. There was one short of a minyan. At 12:00 midnight, a Jew entered in a commotion and called out, “Is there a doctor here?” They responded, “First, let us treat you with a drink, and then then the doctor will appear.” The Jew was enticed. He drank himself to the point of intoxication, and they were happy with him that he completed the minyan. His wife waited for the doctor, and when she saw that her husband had not returned, she went to look for him. Along the way, she heard the voices of celebration and joy from the inn. She peered through the window, and noticed her husband among those dancing.

She burst into the room in anger, and shouted at him, “I am waiting in fear and trepidation for the fate of the sick child, and you are dancing here.”

The drunk man apologized and responded, “You fool, why are you shouting? Tonight is Nitl Nacht^[8] and it is a mitzvah for me to rejoice and dance.

Translator's footnotes:

1. The halachic term for someone trapped in a marital situation that is not working, but is not eligible to be broken with a Get [religious divorce]. It is the masculine form of the more well-known term aguna. The term is based on the Hebrew root of being bound. A woman not of sound mind is not able to accept a Get. Return
2. The term kitrug refers to a spiritual accusation. Return
3. The second to last Lubavitcher Rebbe, Rabbi Yitzchak Yosef Schneerson. Return
4. There is an intermixing of singular and plural in this story, making it quite confusing. I suspect that the plural refers to those accompanying the Besh't. Return
5. What follows seems to be the content of the letter. Return
6. Karpas is of course the name of section of the Passover Seder where vegetables are eaten. Here it is an acronym for the four cities. Return
7. Nusach Sephard (which is used by Hassidim) and Nusach Ashkenaz have various differences, one of them being the location of where the Hodu prayer is recited in Pesukei Dezimra. Another difference between Nusach Sephard and Nusach Ashkenaz is that the Hakafot [Torah processions] ceremony of Simchat Torah is also conducted on Shemini Atzeret night in accordance with Nusach Sephard, as is noted in the following paragraphs. Return
8. A term for Christmas. Return

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