For this reason, a number of rabbis disapprove of the adoption of Nusach Sefard by Ashkenazi Jews.
[3] However, it was a common kabbalistic belief that the Sephardic rite, especially in the form used by The Arizal, had more spiritual potency than the Ashkenazi.
In the same way, in the 17th and 18th centuries, many Kabbalistic groups in Europe adopted the Lurianic-Sephardic rite in preference to the Ashkenazi.
This was, however, the custom of very restricted circles, and did not come into widespread public use until the mid- to late 18th century Hasidism.
[5] In alteration of this Lurianic concept, especially in 18th/19th-century Hasidism, the claim emerged that, while in general one should keep to one's minhag of origin, the Nusach Sefard[6] reached a believed "thirteenth gate" (Shaar ha-Kollel) in Heaven for those who do not know their own tribe.
One reason for this was that the Land of Israel was regarded as part of the Sephardic world, so that it was felt that new immigrants should adopt the local rite.
For example, Nusach Sfard adds the words "ויצמח פורקניה ויקרב משיחיה" (may His redemption sprout and His Messiah approach), which is taken from the Sephardic kaddish.
The changes above in Shemoneh Esrei are listed from the Millerbooks Nusach Sefard Beis Tefillah Siddur HaShalem.