How Do We Use This Machzor?

How Do We Use This Machzor?

Rabbi Gary S. Creditor

July, 2012

 

This coming Rosh HaShanah and Yom Kippur we will be using a new Mahzor entitled "MahzorLev Shalem ," meaning: "A Complete Heart," or "A Whole Heart." It is published by the Rabbinical Assembly, the international organization the Conservative Rabbis. It has been many years in the making.

 

This is a very unique edition: in the first instance it looks and feels different – it exudes richness, luminescence, newness and antiquity all at once.

 

This is a very different edition: it includes things that have hardly or never been in our past mahzor:

            There are clear headings to indicate where we are, what is the piece, its name, its structure.

            There are clear instructions what, when and how to do things. We do have some Beth-El traditions that are at variance which we will observe, but nonetheless, this is very helpful.

            The different Shabbat pieces that are color coded.

            The Hebrew and English fonts are warm and inviting to the eye.

            The bottom of the page indicates the service and the section.

            There are many transliterations enabling everyone's participation in Hebrew chanting that creates a community and creates our Jewish ambience.

 

But even more important:

 

On the far right margin of the two-page layout [English/Hebrew texts that we are accustomed to] there is a running commentary on the liturgy. Explaining either key phrases or extended concepts, this invites the worshiper inside the liturgy. This is an intricately woven text, created over time. It hypertexts [we knew this concept long before the current craze] between prayers, the Bible and Rabbinical texts. The commentary is the key to the gateway into our religious treasure house.

 

On the far left margin of the two-page layout are meditative texts: some are ancient, some are newly created. There is an interplay between the text in the middle of the page layout, the commentary on the right, and the meditations on the left. Liturgy "is a many splendid" text. The meditations are meant to provoke us, make us think, make us feel, make us question, and make us affirm.

 

Perhaps you will 'get lost' in thought because a meditation caught you off guard and you stop to ponder its meaning, its implication, because it 'grabs you.' Wonderful! Perhaps you will 'turn to yourself' and say 'that's what I was thinking!' or, 'I never though of that.' You might totally disagree. That is good, too.

 

I recommended to the Ritual Committee that we change to our book and so transform our service.  During the services there will be times for people from within the congregation to come to a floor mike and read a piece. There will be times when we will pause and enable people to focus on whatever piece they chose within several pages, what I call "Individual Silent Time."

 

This year Rosh Hashanah and Yom Kippur will be very much the same – same prayers, same order, familiar tunes – and will be very much different, new commentaries, new meditations, new feel in our hands and to our eyes, new translations.

 

Many things happen in the Sanctuary and Social Hall on Rosh HaShanah and Yom Kippur. People see each other for the first time in months or a year. We notice who is no longer present and who is here for the first time. We note the heat or coolness. We even see new fashions, the least important part.

 

Most of all through the liturgy, the prayers we come to speak to God, and have God speak to us. In the aura of the magnificent synagogue building, we come to engage in Judaism, to pray, to forgive, to remember, to forget, to ascend in spirit and to grow in soul.

 

Yet a book is just a book, paper, ink and binding.

In a Midrash we read of a Roman Emperor who wanted to know why the food on Saturday tasted different. He learned that there is a special spice called "Shabbat." Similarly, one could ask: "How does this 'book' work differently?" The answer is: there is an extraordinary, the most precious spice of all: you!

 

 

 

 

Rabbi Gary S. Creditor

Temple Beth-El

3330 Grove Avenue

Richmond, VA 23221

Phone 804-355-3564

Fax 804-257-7152

www.bethelrichmond.org

 

Korach Never Stops (Friday Night Sermon, June 22, 2012)

Korach Never Stops

June 22, 2012

Rabbi Gary S. Creditor

 

I am always amazed how current events intersect with just the right Torah portion. This week the torah portion is Korach. It is a Torah portion of insanity. Its narrative is sheer madness. While previously the Israelites doubt God, doubt whether Moses is His agent, and they complain about Moses leadership, about water and food, this Torah portion is open rebellion. Woven together are two separate rebellions that seek to destroy Moses and Aaron's leadership even as they also disrupt the Levitical obligations. We have previous read that the Israelite camp has been structured. Everyone knows who goes where; when to march, where to march. Everyone carrying the holy objects have their orders. The kohanic families know how to take down the Mishkan and put it back up and who is going to carry which piece. They are ready to go forward. While they will not enter the Promised Land, they have been guaranteed that their children will. Up steps Korach, Dotan, Aviram, On and two hundred and fifty important people and seek to overthrow Moses, Aaron and all the order that has been put into place.

 

What is the ultimate result of this insurrection? They have bitterly divided the Israelites. They have set family against family, brother, sister, father and mother against each other, tribe against tribe. All else pales into comparison. They have terribly weakened a people who just left slavery and were beginning to stand up on their own two feet. What should have been a growing unity, with ancient divisions removed, namely, which tribe had which mother with Jacob the father of all of them, would now etch ever deeper lines of partition. What is the ultimate result of this insurrection? It is death. All those who revolted, died. Israelites died because they hated each other. Korach starts a pattern that continues to this very day.

 

In the times of the kings, after the division of the briefly united monarchy of David and Solomon's son, we had our own Jewish "civil war," the northern ten would join an alliance against the southern two, and vice versa.  It was  Jew and against Jew by any name, and Jews died by Jewish hands because of Jewish hatred.

 

During the revolt against Rome in 66-70 C.E. there is clear evidence that the Jews would have had a real chance of holding off the Romans if the Jews could have united and not killed each other. The Rabbis reflect and say that the Temple was destroyed because of sinat chinam, baseless, senseless, insane hatred of one Jew by another.

 

During the war for Israel's independence, David Ben-Gurion was opposed by Menachem Begin. You would have thought that with all the invading Arab armies and militia, Jews could put aside differences and unify to face the common enemy that wanted to destroy them all! It didn't happen until Jew killed Jew, newly minted Israeli killed Israeli.

 

I often wonder how many Jews there would be in the world if Jew hadn't killed Jew, going all the way back to Korach. Statistics are not my strength, but if from Korach to the Roman period we didn't kill each other, would there have been an additional one hundred thousand Jews to fight Rome, a half a million, a million? Certainly some mathematical formula can be devised to determine how many Jews there could have been in the world if we hadn't hated each other so much that we had to kill each other. We could have been invincible. And there didn't have to be a Spanish Inquisition, and the auto da fe that burned our books, and the Holocaust to burn our bodies. We could have been strong enough, if Jew didn't hate Jew and rob us of our power, of our strength, of our soul. This is my vision of Jewish history. It relies on continuing miracles from God for us to be here. Dayaynu that there have been enough outsiders who have sought to destroy us. Dayaynu that there have been enough members of other faiths who forced us to forsake our own. We did not need to do it to ourselves. If we are still here, only God knows why, and only because He wants us here for His purpose.

 

Korach intersects with current events. This week of Korach, chief Sephardic Rabbi of Israel has issued an inflammatory document instigating violence against the Conservative and Reform Rabbis and synagogues.

It sounds like Korah all over again.

 

In this same week a woman was arrested for wearing a tallit at the Kotel at the women's Rosh Hodesh service. Our women and bnot mitzvah take it for granted that they can wear, even should, wear a tallit. Only in the state of the Jews can something so unJewish be done.

 

The president of the Rabbinical Assembly has spoken wonderfully with the following words:

 

We need to be strong Conservative/Masorti Jews, believing in ourselves, in our synagogues, in the pluralistic presentation of Judaism, where none is wrong and all can be right.

 

We need to follow the prayer in our siddur taken from Pirkei Avot 1:12 which was formulated by the greatest sage Hillel:

 

May it be Your will, Adonai, our God and God of our ancestors, to grant us a portion in Your Torah. May we be disciples of Aaron the Kohen, loving peace and pursuing peace, loving our fellow creatures and drawing them near to the Torah.

 

Shabbat Shalom.

 

 

 

 

Rabbi Gary S. Creditor

Temple Beth-El

3330 Grove Avenue

Richmond, VA 23221

Phone 804-355-3564

Fax 804-257-7152

www.bethelrichmond.org

 

"We Are All God's Children"

We Are All God's Children

June 15, 2012

Rabbi Gary S. Creditor

 

I want to speak in brief about a subject that has been riling the legal and legislative world of Richmond, even as its implication is universal. It is worthy of and has consumed immense volumes, seminars and lectures. In these few minutes I wish to be very tightly focused on one and only one of the many components of Judaism on this matter. I entitle this piece: We are All God's Children. I am speaking to the appointment Tracy Thorne-Begland, the first openly gay judge in Virginia, to the General District Court Bench.

 

Our Torah is a very special, unique and holy document. While you might expect it to begin directly with the story of the Hebrews, Israelites, Jews by any name, it does not. It begins with the exposition of humanity. After establishing God as the creator of all existence, the first two protagonists are Adam and Eve. They are not Hebrews, Israelites or Jews. They represent all humanity.

 

The Torah tells us nothing about them. We don't know if they are tall or short, petite or robust. The Torah's language is Hebrew but we don't know what language they spoke. We don't know where the Garden of Eden was located. And we don't know if they were white, black, brown or any color in between. Adam and Eve represent the original antecedents of all humanity. Judaism teaches clearly, unambiguously, and with a loud voice, that despite any point of differentiation we are all God's children.

 

The Rabbis saw this as the most important lesson in the Torah. They discussed the implications that the Torah begins the human story, our universal journey with only one set of parents.

            We learn from this that no one can say that they are better than anyone else;

                                           that no one is more important than anyone else;

                                           that no one is greater than anyone else.

            We learn from this that no one needs to feel that they are worse than anyone else;

                                           that no one is inferior to anyone else;

                                           that no one is less important than anyone else.

They heard Amos loudly and clearly: "To Me, O Israelites, you are just like the Ethiopians…True., I brought Israel up from the land of Egypt, but also the Philistines from Caphtor and the Arameans from Kir." God acts for everybody. In correlation to the piece that I wrote entitled "We Are Holy Beings" I add this piece because I completely believe in our Jewish teaching: "We Are All God's Children."

 

It is true that the Torah begins with one man and one woman, perhaps because its focus is on creation – procreation. Yet with the incredibly large volume of material in the Tanach, Talmud and post Talmudic writings, very little is written about homosexuality. Their focus was not on sex and gender. Neither should ours. Their focus was on alleviating the human condition of poverty and inhumanity. That must be ours.

 

Echoing the prophetic voice, the Rabbis of the centuries focused the development of our Judaism on creating a just society, helping the poor and the disadvantaged, dreaming about peace and the ultimate redemption of humanity from war and violence. Today they would raise their voice for the creation of jobs which leads to human dignity by honest labor and the alleviation of debt.

 

The Rabbis and we are the inheritors of the mantle of Abraham, the prime exemplar of one demonstrated against public policy. Abraham was the man who did not keep silent before God, when informed that God was going to destroy Sodom and Gomorrah, where possibly there were righteous people among the evil. Abraham rose up and protested: "Won't the God of justice do justice?" We believe in questioning unjust policies, because the ultimate value is justice, with righteousness and fairness.

 

There is no doubt that to every endeavor each one of us brings the totality of our being. I am a man, a Jew, a son, a husband, a father, a grandfather, a brother, born in Brooklyn, educated in New York City, second generation American, never served in the military, nearly forty years a Rabbi. But I am not one piece. I am the sum total of everything I have lived and everyone who has made me into who I am this moment in this place. I am a whole being. To everything I do I bring all of me, not a piece of me. We are all whole beings. We bring all of ourselves to any given moment. So does Tracy Thorne-Begland.

 

When I see a person as judge in court I will see the sum total of everything that brought him or her to that position. Of course they are of a gender. Of course they are of a color. Of course they are of their particular age. Of course they have their personal history. Of course! How else can it be?

 

But I want to see a person of courage and discernment,

                                          of quality and honesty,

                                          of integrity and justice.

That's who I want on the bench, of any court, at any level, from the lowest to the highest. I want to see a person who knows that they are a child of God looking at a child of God.

 

Nothing, absolutely nothing else matters.

 

Shabbat Shalom

 

 

 

 

Rabbi Gary S. Creditor

Temple Beth-El

3330 Grove Avenue

Richmond, VA 23221

Phone 804-355-3564

Fax 804-257-7152

www.bethelrichmond.org

 

Shavuot Yizkor Sermon: "To Learn to Live Without Regrets"

To Learn to Live Without Regrets

Yizkor of Shavuot

May 28^th, 2012

Rabbi Gary S. Creditor

 

My Rabbinic network enables the sharing of pearls of wisdom between colleagues. It is from that source that I derived the material that I share with you today. The initial author is Dr. Robert Brooks, who in an article entitled "Regrets" winds his way to a book by Bronnie Ware, an Australian nurse. She devoted several years working in palliative care with patients in the last twelve weeks of their lives. She finally compiled her blog into a book entitled "The Top Five Regrets of the Dying."

 

I quote from the article:

"Ware writes of the phenomenal clarity of vision that people gain at the end of their lives, and how we might learn from their wisdom." Ware identified the five main regrets of those facing imminent death, "common themes that surfaced again and again." The five themes resonated with many of the ideas that my colleague and close friend Dr. Sam Goldstein and I have addressed in our writings, especially in our book The Power of Resilience: Achieving Balance, Confidence, and Personal Strength in Your Life."

 

For the entire article please go to the following website:

http://www.drrobertbrooks.com/writings/articles/1205.html

 

Yizkor by its very nature directs us to look backwards towards the lives of our family members and friends and our lives with them. At least for me, standing here, when I look back I don't only see the one person I am thinking about. I see the whole panorama of life in which I have lived and that envelopes me at any one moment. I see the members of my family, members of my congregations and friends from along the journey. So these five themes strike me differently at each turn and twist of life's path. But perhaps as Dr. Brooks writes, we can learn something important for going forward from the exercise of looking back. Perhaps that is really a great use of Yizkor, that the paths of those whom we remember will illuminate the path we have yet to walk. Then in our own time, we can illuminate the paths for others as they remember us.

 

The five regrets as compiled by Bronnie Ware:

 

1. I wish I'd had the courage to live a life true to myself, not the life others expected of me.

 

2. I wish I hadn't worked so hard.

 

3. I wish I'd had the courage to express my feelings.

 

4. I wish I had stayed in touch with my friends.

 

5. I wish that I had let myself be happier.

In a different venue it would be interesting to see how we would vote on these five. Do we agree with her list? Which would we delete? What would we add? I would personally rework this list. There are some that ring true and others that don't. And most importantly, what can we learn from each regret, that while we yet are blessed with life, we can change, that we can be inspired by reflecting on the past to live a different life in the future.

 

I know that standing where I do today in my personal journey as a Rabbi and reflecting on Yonina's ordination last week and Menachem's ten years ago, that I have a certain contentment, internal satisfaction and neshamadik joy. While I don't jump and down externally, I have a serene bliss. I believe that I embrace more than I would wish to have changed. The cycle of Yizkor is good for the soul, to pause and reflect, backwards and forward.

 

I believe that there are certain songs that beautifully capture meaning. That is why I use so many in my sermons.  In the beginning of Dr. Brooks article he refers to Harry Chapin's "Cats In the Cradle." I don't know what motivated Chapin to compose it, perhaps something from his personal life. This song has been a great motivator in my life. Like the five regrets by Bronnie Ware, it challenges us to consider our decisions in life. Perhaps by doing so, we won't have certain regrets. Here is the song:

"Cats In The Cradle"            

My child arrived just the other day
He came to the world in the usual way
But there were planes to catch and bills to pay
He learned to walk while I was away
And he was talkin' 'fore I knew it, and as he grew
He'd say "I'm gonna be like you dad
You know I'm gonna be like you"

And the cat's in the cradle and the silver spoon
Little boy blue and the man on the moon
When you comin' home dad?
I don't know when, but we'll get together then son
You know we'll have a good time then

My son turned ten just the other day
He said, "Thanks for the ball, Dad, come on let's play
Can you teach me to throw", I said "Not today
I got a lot to do", he said, "That's ok"
And he walked away but his smile never dimmed
And said, "I'm gonna be like him, yeah
You know I'm gonna be like him"

And the cat's in the cradle and the silver spoon
Little boy blue and the man on the moon
When you comin' home son?
I don't know when, but we'll get together then son
You know we'll have a good time then

Well, he came home from college just the other day
So much like a man I just had to say
"Son, I'm proud of you, can you sit for a while?"
He shook his head and said with a smile
"What I'd really like, Dad, is to borrow the car keys
See you later, can I have them please?"

And the cat's in the cradle and the silver spoon
Little boy blue and the man on the moon
When you comin' home son?
I don't know when, but we'll get together then son
You know we'll have a good time then

I've long since retired, my son's moved away
I called him up just the other day
I said, "I'd like to see you if you don't mind"
He said, "I'd love to, Dad, if I can find the time
You see my new job's a hassle and kids have the flu
But it's sure nice talking to you, Dad
It's been sure nice talking to you"

And as I hung up the phone it occurred to me
He'd grown up just like me
My boy was just like me

And the cat's in the cradle and the silver spoon
Little boy blue and the man on the moon
When you comin' home son?
I don't know when, but we'll get together then son
You know we'll have a good time then

 

 

May the lives we remember today, our family, community, synagogue and friends, when we remember the lives of the Jewish military personnel who died in Iraq and Afghanistan, brightly illumine our paths in life.

 

May they inspire us to chose wisely what we do, how we do it, what we say, and when we say it.

 

May we find more satisfaction, more contentment and more fulfillment and less regrets along the way.

 

And now let us say "Yizkor."

 

 

Rabbi Gary S. Creditor

Temple Beth-El

3330 Grove Avenue

Richmond, VA 23221

Phone 804-355-3564

Fax 804-257-7152

www.bethelrichmond.org

 

Memorial Day and Shavuot

May 25, 2012

4 Sivan 5772

 

My Dear Congregation,

 

Once in a very long while our holiday of Shavuot intersects with the celebration of Memorial Day. While our ancestors stood in a sacred moment at Sinai to receive the Torah, Memorial Day was originally created after the Civil War as a sacred moment, called Decoration Day, to remember the dead who fell in that great battle. Ultimately its purpose came to be a sacred remembrance of all who have died defending our country throughout all the wars.

 

There is a Midrash that teaches that all the Israelites who were alive had to be standing at Sinai in order for God to give the Torah. Similarly, our country's freedom has been obtained through the sacrifice of each and every son and daughter who has died for our freedom, our existence. Each offering of body and soul has meaning and purpose. Judaism teaches that without Torah, without law there is no freedom. From its origin, America has embodied this central Jewish tenet. There is something special in the intersection of Shavuot and Memorial Day.

 

This Monday, that day of intersection, I shall include in our Yizkor service, the recitation of the names of Jewish military personnel who have died in Operations Iraqi Freedom, Enduring Freedom and New Dawn, even as we keep in our hearts the sacrifice of all men and women who have died in this service to our country and to the world. I realize that the attraction of sales and barbeques is strong, but I hope that that the draw of Torah and memory is even stronger.

 

On Sunday, the first day of Shavuot will read the actual portion of Torah of the giving of Torah at Mt. Sinai. Tefilot on both days begin at 10:00 A.M. I invite you to join us in the Divine glow of the Main Sanctuary for these very special days.

 

I extend personal congratulations to the Confirmation Class of 2012 as it takes it place in the long chain of tradition here at Temple Beth-El, and to our 'children' who have graduated high school and university. May you all ascend from strength to strength and bring blessings to yourselves, your families, our people and to God.

 

Please accept my best wishes for a meaningful Shavuot and Memorial Day celebration.

 

Shabbat Shalom and Chag Sameach,

 

Rabbi Gary S. Creditor

 

Rabbi Gary S. Creditor

Temple Beth-El

3330 Grove Avenue

Richmond, VA 23221

Phone 804-355-3564

Fax 804-257-7152

www.bethelrichmond.org

Ruth Teaches Us to Welcome Those Who Seek Judaism

Ruth Teaches Us to Welcome Those Who Seek Judaism

From the Heart

Rabbi Gary S. Creditor

 

My class in Discovering Judaism is open to all, member/non-member, Jew/or not/ seeking/just exploring/no particular reason. My life has been most richly blessed by these people who have chosen to spend Tuesday nights with me in a comprehensive study of Judaism. We go a mile wide and more than an inch deep. Often whatever I think to accomplish is usurped by questions that cannot be denied. Except for my years on Long Island where we had a communal class, I have been doing this every year of my Rabbinate. Each participant is different. Each brings something special to the table. Each brings their own questions. As many as I have been asked, there is always something new. They learn, and I learn, too. I am grateful to them.

 

Often the participants come because they are searching for Judaism. While marriage, to a Jew, either in the future or in the past, sometimes instigates this search, ultimately, each person must accept the faith to be their own, completely and unquestionably. There are many difficulties that exist. I hope that our conversation assists them in overcoming the potential stumbling blocks. I welcome, I embrace tightly, I love completely, these men, women and the children they bring, who relinquish their past to embrace us, to adopt Judaism as their faith and the Jewish people as their own. This is a tremendous leap. Our people, from its very beginning of our history, has been infused with people who have transcended any barrier, to become Jews, to be Jewish, to "walk the walk" much more than just "talking the talk."

 

I feel compelled to reiterate this theme, on which I have written in the past, for several reasons. First, it was a significant issue that the Rabbinical Assembly Convention that I attended this past week. For over five hours, more than a hundred Rabbis sat discussing intimately, with pain, pathos, hope, and anticipation, the issues of intermarriage and conversion. This column does not afford the space to review all of the components of our conversations. But this much is certain:

 

The Jewish people have grown quantitatively and qualitatively because non-Jews have always, throughout our history, sought to become Jews. Great Rabbis in the Talmud were converts to Judaism. These who choose Judaism might not have our past, but they are us in the present and we are one in our destiny. Once a person converts they have only one title: Jew. Just like us. For ever and ever.

 

Secondly, this year's class is soon to conclude, with a number of the members coming to the mikveh for the ritual of conversion, and then membership into our congregation. Year after year we have been enriched and blessed. Respecting their privacy, I don't publish their names, but they are our members and their children are in our Religious School. They stand on the bemah as Ben and Bat Mitzvah. They swear allegiance to our God.

 

On Shavuot we read the Megillah of Ruth. She was a Moabite. While originally part of the family, the people of Moab became an archenemy of Israel. And yet, Ruth left her family, people, land and god, to join the Jewish people and accept the God of Israel as exclusively hers. And she becomes the grandmother of King David, and thus the ancestor of the Messiah.

 

We welcome them into our people, our faith, our synagogue, our community, these children of Abraham and Sarah. Thank you for blessing us. B'ruchim Ha-Ba'eem. I love each and every one of you. Now and from all the years.

 

 

Rabbi Gary S. Creditor

Temple Beth-El

3330 Grove Avenue

Richmond, VA 23221

Phone 804-355-3564

Fax 804-257-7152

www.bethelrichmond.org

Why I Am A Jew

Why I Am A Jew

From the Heart

Rabbi Gary S. Creditor

 

Despite all my classes in my Seminary years, all the classes that I have taught, and  all the groups that I have hosted, I was not prepared for the following scenario and its question:

 

A local Christian day school brings me their third and fifth grades every year to acquaint them with Judaism and the synagogue. There is a set curriculum for me to fulfill. I always enjoy these opportunities. I firmly believe that we make a better world by more and deeper understanding and appreciation of every faith. At one point I mentioned that we also had two representatives of current Jewish history as part of the synagogue artifacts, the six light candelabra and the Holocaust Torah, representing the murder of the six million Jews in the Shoah. These were fifth graders. After a basic explanation of history, that this was but the latest event but that there were earlier ones, one child asked:

Why did everybody hate the Jews?

What would you have answered?

 

This was mine.

 

The most important teaching of Judaism is: everybody is holy. This means that everyone, of every faith, of every age, of every ability, of every position, of every ethnicity is holy. Everyone. Jew, Christian, Muslim, young, old, abled and disabled, of every country, of every faith, are holy. We are all God's children. It doesn't matter what we believe differently, we are still, all of us, are holy. Being holy means to somehow, in a mysterious way, reflect God in us. Being holy means that everyone is deserving of respect. Being holy means that everyone deserves to be treated with dignity. Living in a holy way means that we don't hurt each other; that we don't attack each other; that we care for each other; that we try to do the best for each other. The most important sentence in the Torah is: Love thy neighbor as thyself.

 

As Jews, no matter how observant we are or aren't, just by being Jews, wherever we are, we proclaim this message to the world. The world has not wanted to hear this message and live by this message. Nevertheless, we continue to represent it and embody it. God gave the Jewish people a tough job to do in the world, and we are still doing it. It is counter to the way the world runs. Check the daily newspaper. People have not liked us – hated us – for this message, every dictator, every despot knew that if they wanted to extinguish the message they had to extinguish us. We are still here. We still declare this message to the world. As Helen Zimm says: "Forever and ever."

 

That's why I am a Jew.

 

 

Rabbi Gary S. Creditor

Temple Beth-El

3330 Grove Avenue

Richmond, VA 23221

Phone 804-355-3564

Fax 804-257-7152

www.bethelrichmond.org