Severe Financial Crisis Hits Metivta


Metivta, A Center for Contemplative Judaism, went into emergency survival mode late last month after the board discovered the organization was out of funds.

"The board is looking intensely at our budget and trying to pare down costs to the absolute minimum to give us a chance to survive for the next couple of months, while our board and community determine what is Metivta’s future, where we will go and what is our restated mission," said Lyle Poncher, Metivta board chairman.

Metivta is an organization dedicated to seeking spirituality in the Jewish tradition through meditation, text study and spiritual practices.

With no funds to pay its staff, the board dismissed Rabbi Rami Shapiro, president and rabbinic head of the organization, who took over a year ago after the retirement of Rabbi Jonathan Omer-Man, Metivta’s founder. Judy Gordon, the executive director who was hired two years ago, was also let go. Currently, a volunteer staffs the office.

"I think the Metivta board is handling this very maturely," said Shapiro, who plans to continue with freelance writing, lecturing and retreats. "The action that was necessary may look sudden, but it wasn’t. It was simply the bold response of the board taking its responsibility for Metivta’s survival seriously."

While Metivta regroups and tries to determine its future, it continues to operate with emergency contributions from board members. Some of Metivta’s ongoing classes and monthly Shabbat services are continuing, led by lay members.

The Spirituality Institute, a national one-year program for rabbis, cantors and lay leaders, has been placed under the umbrella of the Shefa Fund in Philadelphia, which will serve as the administrator until the program can achieve full independence.

Poncher said the board had been aware since September that Metivta was in severe financial straits, but it wasn’t clear how bad the situation was until a few weeks ago, when it became apparent that Metivta was insolvent.

"Our income did not remotely equal our expenses, and as soon as our board realized that, we stopped," Poncher said. "As soon as we became aware that this was the situation, we put an immediate hold on all operations."

Metivta’s 2001 budget was approximately $650,000, with income coming from grants, membership fees and donations.

In the last two years, Metivta has grown. It went from employing Omer-Man and an office manager to hiring Shapiro, Gordon, a bookkeeper, rabbinic intern and Rabbi Nancy Flam, who directed the Spirituality Institute. The institute supported itself through grants and tuition. The growth was intended to give Metivta a more national reach with institutes and retreats in different regions.

"Everyone hoped — the board, the community, Rami and Jonathan — we all hoped that this would allow Metivta to maintain its health at the local level and also to continue to grow its national programs," said Merryl Weber, a longtime board member.

Poncher said Shapiro, a lecturer and author with a national reputation in the Jewish spirituality realm, "had some wonderful ideas for programming that were very well-developed, but we were unable to find the support for them. Meanwhile we continued having to pay all of our overhead, and that drove us over the edge."

Board members are being very careful in assessing the situation. The professional staff had the responsibility for overseeing the budget.

The board has appointed two accountants from within the Metivta community to analyze the books and an organizational consultant to determine if or where the structure and chain of communication broke down. Among the items being looked at is whether grant money intended for the Spirituality Institute went to operating expenses.

Poncher said he has been in close contact with the Nathan Cummings Foundation, the Goldman Foundation and the Righteous Persons Foundation, all of which were major contributors to Metivta.

He said the board is trying to be as open as possible with the Metivta and the greater Los Angeles community in handling the crisis and will reveal whatever the analysis turns up.

"In contemplative practice, it is important that whatever you say comes from the deepest, most honest part of you," Poncher said. "You try to interpret text and relate to fellow students and friends with absolute integrity, knowing at the same time you are human…. In this crisis, by and large, the board and community have exhibited tremendous integrity."

Omer-Man, who remains in retirement in Berkeley, has stepped back in to be a spiritual shepherd to his community during this crisis.

The challenge for his community, he said, will be to "look at the positive in people with whom you might be in conflict, to avoid lashon hara [gossip] and at the same time, to name the things that have to be named."

Omer-Man began teaching Jewish spirituality in Los Angeles approximately 20 years ago, soon after Hillel brought him from Israel to work with Jewish students who were in cults. He perceived the yearning for contemplative spirituality and worked to help students find it in Jewish tradition.

In 1991, he founded Metivta under Hillel’s auspices, and approximately five years ago, Metivta became independent. At the same time, Omer-Man started the Spirituality Institute.

His mission was largely successful, in that meditation and spiritual practice have become more mainstream than when he started Metivta 20 years ago, according to participants.

Rabbi Laura Geller of Temple Emanuel called her participation in the Spirituality Institute a "remarkable experience…. Metivta has been an incredibly important resource to the Jewish community."

For several years, Emanuel hosted a Metivta Shabbat meditation minyan once a month.

"The fact that Metivta exists has made a difference in many worship services at major congregations, including mine," Geller said. The meditation minyan "and the style of prayer at the service influenced other services at Temple Emanuel to be open to silence and meditation as part of regular prayer."

Poncher said that meditation and silence is helping the community through this disappointing and difficult period.

"Meditation isn’t about avoiding the world, it’s about seeing the world and yourself more clearly," Poncher said. "This is a very painful opportunity to do that."

Crossroads of Contemplation


If the responsibilities and exigencies of daily life allowed him to, Rabbi Rami Shapiro says he would simply disappear into his own world of silent contemplation. But given that he has a family and other responsibilities, he’s found the next best thing: Metivta, A Center for Contemplative Judaism.

Shapiro took over as rabbi at Metivta last summer, after the retirement of Rabbi Jonathan Omer-Man, who founded Metivta in 1991. Shapiro is now at the helm of an organization that seems to be a perfect fit for his Jewish mission: deepening Jewish spirituality through study and silence.

“I think when you are really still — and that means physically still and more importantly mentally still, when your mind is not racing around spinning its drama — then you know God,” Shapiro said, sitting in the library-meeting space at Metivta’s West Los Angeles headquarters. “Suddenly, you are awake to the fact that you and I and creation are manifestations of God, and you need radical psychological stillness for that.”

That vision of spirituality is at the basis of Metivta, which runs classes in meditation, Torah study and spirituality and holds meditation and study retreats, as well as long-term programs for rabbis and cantors.

This Passover, the organization is calling upon its members to fast from sunrise to sunset on each Monday and Thursday during the Counting of the Omer, the seven-week period beginning March 29 that marks the 49 days from the Exodus from Egypt to the receiving of the Ten Commandments on Mt. Sinai.

“Fasting raises our consciousness,” said Merryl Weber, a longtime Metivta board member, “and that raised consciousness must be channeled somewhere positive. So we are asking that people not only fast, but pray and meditate as well. We are also suggesting that the money they do not use for food on those two days be donated to those efforts that support the feeding of the world’s hungry.”

This is the largest recent public initiative of an organization that finds itself at a crossroads following Omer-Man’s retirement last summer at age 67, following a heart attack and the increasingly debilitating symptoms of polio he had contracted in 1956. Now Metivta must carve out its own identity without the central personality that drove it for so many years.

Judith Gordon, Metivta’s executive director, says that while a few people who were attached to Omer-Man left, most of the 4,000 members have stayed.

“I think when people began to realize that Rami didn’t want to supplant or replace Jonathan, but wanted to take Jonathan’s vision and move it forward, they opened themselves up to him,” Gordon says. “Nobody who loves Metivta wants to see what Jonathan has given people here go away. They want to see it flourish.”

Omer-Man is now rabbi emeritus and Shapiro and Gordon consult with him often. He also led High Holy Day services last year and teaches a weekly class through videoconferencing.

But for the most part, Omer-Man has let go, leaving Metivta in the hands of Shapiro, who, at 50, says he is “much too tied into my own thing” to worry about filling Omer-Man’s shoes.

“Ultimately it doesn’t matter, I think, whether it’s Jonathan’s approach or Rami’s approach or the Metivta approach or some other approach. All approaches somehow have to be transcended,” Shapiro says. “Really, we should be facilitating people’s own experience of the divine, and not worrying too much about lineage or authenticity.”

Omer-Man says the time was right for transition, not just for him personally, but for the organization.

“I left with mission successful,” Omer-Man said. “The goal wasn’t just to create Metivta. The goal was to influence other people, and I think that has happened…. We previously occupied a unique niche, and now it’s wide open. So Metivta has to move on.”

Metivta was on the vanguard of the revival of Jewish spirituality. When it was founded 11 years ago, there were few other places offering the healing and spiritual services that Metivta offered. Today, aside from organizations and synagogues dedicated to spirituality, many synagogues have recrafted themselves with a more salient spiritual element.

“On the one hand, that is a challenge — we used to be the only game in town and now we’re not,” Shapiro says. “But on the other hand, it can be very liberating. It allows us to look at what everyone else has and say ‘Given the core of our history, where does Metivta fit now?'”

One answer to that question may lie in taking Metivta’s successful local programs and offering them nationally — a process that has already begun. In the coming year, Metivta, for the first time, will hold its popular retreats outside California, with venues in Missouri, Massachusetts, Florida and Hawaii.

Metivta’s classes in spiritual Torah study are now accessible through videoconferencing, and a redesigned Web site will include video streaming of the classes.

For the last three years, Metivta has run the Spirituality Institute, a retreat-based, two-year program in spiritual leadership that currently has 35 rabbis enrolled and will soon start tracts for educators, lay leaders and cantors.

But Metivta still holds its own locally, Shapiro says, since much of the last decade’s spiritual revival has been in the ecstatic mode, not silent contemplation. Metivta is still one of the only addresses for Jewish meditation.

“Judaism is loud. Everyone understands Shlomo Carlebach, but I don’t think people understand the opposite of Shlomo — total silence,” Shapiro says. “If you go to synagogue and have a moment of silence, that is what it is — after 30 seconds everyone gets antsy.”

Metivta therefore still has an important niche in “making the world safe for contemplatives,” Shapiro says. “Not necessarily the world, and not necessarily all contemplatives, but I want to make the Jewish world safe for Jewish contemplatives.”

The synagogue, he says, plays a vital role in Jewish life, but it is inherently ill-suited for contemplation because it is focused on prayer.

“The liturgy, as beautiful as it is, is intrinsically dualistic. You are chanting to someone, you are asking something from someone,” he explains. “When the Psalmist says that ‘silence is praise,’ is more than being quiet, it is recognizing through silence that God is not other, God is the whole thing.”

Shapiro himself practices several kinds of meditation, all based in kabbalistic and Chasidic tradition. He chants a Hebrew phrase for up to a half-hour or focuses on the Divine name to settle into a total mental silence. Throughout the day, even while doing other activities, he has a phrase playing in the background of his head as a “spiritual Muzak,” he says.

The latter is “a way of creating a sense of spaciousness where you function so you have an ego but you aren’t that ego,” he says. “When you come back to the normal world, you come back with a sense of spaciousness and that allows you to be much more graceful and much more compassionate and just and much more powerful without being assertive.”

Shapiro’s personal need for silence drove his decision to leave Temple Beth Or, the Reconstructionist congregation he founded 20 years ago in Miami, Fla. The congregation, which he acknowledges was extremely centered on his personality, was based on his book, “Minyan: Ten Principles for Life With Integrity,” and he wrote and translated much of the liturgy as well.

Shapiro, who grew up in Orthodox and Conservative synagogues, went to Reform seminary, studied Reconstructionism and was affiliated with Chabad in college, remains a prolific writer of essays, poems and free-form translations of Jewish texts. His weekly Torah portion e-mail has garnered another 200 subscribers for Metivta, and his classes and retreats, so far, have been well-received.

He has undertaken rewriting much of Metivta’s printed material, from brochures to mission statements, and in the process hopes to clarify Metivta’s vision.

“If there’s one thing I can do here, it’s to help people better define what they are about. I insist on clarity. We should know what Metivta’s mission is and vision is, and we should know in a sentence or two who we are, and I don’t think there is coherent statement of who we are at the moment,” Shapiro says.

Omer-Man, meanwhile, who says he is feeling stronger and is “delightfully busy” in his retirement, stays quietly vigilant from his perch in the hills above San Francisco Bay.

“Watching Metivta is like watching a kid when he or she gets married. They are starting their own life, and you don’t want to become an intrusive in-law,” Omer-Man says. “They are creating their own new life, and I wish them well.”

If you would like to participate in this fast effort you
can call Metivta at (310) 477-5370 or send e-mail to metivta@metivta.org .

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