Before the Clock Strikes Twelve: The Secret Life of the Afikoman Shabbat Hagadol 5770 Rabbi Yosie Levine The Jewish Center Four Jewish ladies are playing a game of cards in Miami Beach. The first lady sighs and says, "Oy..." The second lady nods, sighs, and says, "Oy vey!" The third lady says, "Oy veys meer!" The fourth lady chimes in: "Enough talk about the children already. Let's get back to the game." But on seder night, you can bet these same four ladies will be talking a lot about their children and grandchildren. And that’s as it should be. It’s a night that in many ways is dedicated to the younger generation. And it’s with the children – particularly the wise child – that I’d like to begin our conversation this morning. Let’s jump right into the Haggadah: 1 . נוסח ההגדה חכ מה הוא אומר : מה העדות והחקי והמשפטי אשר צוה ה ' אלהינו אתכ , א אתה אמור לו כהלכות הפסח אי מפטירי אחר הפסח אפיקומ . The wise one – what does he say? “What are the testimonies, statutes and laws which the Lord, our God, has commanded you?” You in turn shall instruct him with the likes of the laws of Passover: “One is not to eat any dessert after the Passover lamb.”
Let’s start with the question. We usually assume that he’s asking about the laws of Korban Pesach. But I’d like to challenge this fundamental assumption. Is this really the case? By way of background: there’s actually very little original material of the Haggadah. The selections of text that we have are all excerpted from earlier sources: Tanach, the mishna, ?s question come from’חכthe gemara and the medrash. So where does the :פרשת ואתחנIt’s taken from 2 . דברי פרק ו ( ) טז לא תנסו את יקוק אלהיכ כאשר You shall not try the LORD your God, as you 16 נסית במסה : .tried Him in Massah ) יז( שמור תשמרו את מצות יקוק You shall diligently keep the commandments of 17 אלהיכ ועדתיו וחקיו אשר צו : the LORD your God, and His testimonies, and His ( יח ) ועשית הישר והטוב בעיני יקוק למע .statutes, which He hath commanded you ייטב ל ובאת וירשת את האר הטבה And you shall do that which is right and good in 18 אשר נשבע יקוק לאבתי : ,the sight of the LORD; that it may be well with you ( יט ) להד את כל איבי מפני כאשר and that you may go in and possess the good land דבר יקוק : ,which the LORD swore unto thy fathers כ( ) כי ישאל בנ מחר לאמר מה העדת to thrust out all your enemies from before you, as 19 והחקי והמשפטי אשר צוה יקוק אלהינו .the LORD has spoken אתכ : When your son asks you tomorrow, saying: 'What 20
1 ( כא ) ואמרת לבנ עבדי היינו לפרעה mean the testimonies, and the statutes, and the במצרי ויוציאנו יקוק ממצרי ביד ordinances, which the LORD our God has חזקה : ?commanded you ( כב ) וית יקוק אותת ומפתי גדלי then you shall say to your son: 'We were 21 ורעי במצרי בפרעה ובכל ביתו Pharaoh's bondmen in Egypt; and the LORD brought לעינינו : .us out of Egypt with a mighty hand ( ) כג ואותנו הוציא מש למע הביא אתנו And the LORD showed signs and wonders, great 22 לתת לנו את האר אשר נשבע לאבתינו : and sore, upon Egypt, upon Pharaoh, and upon all ( כד ) ויצונו יקוק לעשות את כל החקי .his house, before our eyes האלה ליראה את יקוק אלהינו לטוב לנו And He brought us out from there sothat He 23 כל הימי לחיתנו כהיו הזה : might bring us in, to give us the land which He ( כה ) וצדקה תהיה לנו כי נשמר לעשו ת .swore unto our fathers את כל המצוה הזאת לפני יקוק אלהינו And the LORD commanded us to do all these 24 כאשר צונו : statutes, to fear the LORD our God, for our good always, that He might preserve us alive, as it is at this day. 25 And it shall be righteousness unto us, if we observe to do all this commandment before the LORD our God, as He hath commanded us.' When we compare the text from which the author of the Haggadah excerpts his question, what do you notice? What’s the context here? You should notice that this child’s question actually has nothing to do with Pesach. The other three children and their questions derive from Parshas Bo. The story there is explicitly and unmistakably the Exodus and the Korban Pesach. But we’re in the opening chapters of Sefer Devarim. The topic isn’t Egypt or the Exodus. It’s performing mitzvos and doing what’s right and just before Hashem. The author of the Haggadah has appropriated this child’s query for use on seder night. But perhaps there’s something to be gleaned from this original context. an enormous amount of credit. Even though he uses quite חכNow, typically, we give the an aggressive tone, we read his question quite charitably – as though he’s just interested in gaining a deeper understanding of the Korban Pesach and its attendant halachos. But I want to share with you a five word commentary that fundamentally alters our and really the entire seder. It’s a comment of the Seforno. It’s not – חכperception of the a secret source; it’s not even an obscure source. It appears in any standard edition of the :in Sefer Devarim. Listen to how he interprets the child’s question מקראות גדולות 3 . ספורנו דברי וכ: מה העדת והחקי והמשפטי אשר צוה יקוק אלהינו אתכ ולא הספיקו מצוות בני נח ? What are these testimonies, and statutes, and ordinances that Hashem has commanded you? Why are the Noachide laws not sufficient?
2 says “What are these laws and statutes חכis asking? When the חכYou know what the and halahcos,” you know what’s he’s asking? His question has nothing to do with the seder or with the korban pesach. It has to do with the context in which we find the We just read the Ten Commandments and the .פרשת ואתחנquestion in the Torah. It’s is asking the חכShma. We’re getting inundated with loads and loads of mitzvos. The question that we never ask. He’s asking the question that challenges the one assumption we never challenge: Why be Jewish? Why do we need an extra 606 mitzvos above and beyond the basic seven? We can lead healthy, moral, civilized lives according to the seven Noachide laws that apply universally to all people. We’ll build an ethical and respectable society. Why do we need 613 mitzvos? Why be Jewish? What a question. Riding on the answer is the very future of Judaism. Think about it. The whole seder is an Our .והגדת לבנexercise in advancing our mesorah. The mandate of the evening is mission is to pass on our tradition – to pass on Judaism – to the next generation. If we succeed, our values, our mesorah, our religion – all move forward and there’s a future. If we fail, then our generation’s chapter is the last one in the book. According to the Seforno, this child is asking us to explain to him why we’re Jewish. Could there be a more important moment at the seder? Could there be a more important moment at any point during the year? So what’s our answer? Go back to source #2. The Torah itself anticipates the question and provides the answer. It’s about Jewish history. It’s about God and our fealty to him. Understand Jewish history and you’ll understand why you should stay Jewish. It sounds like a great story. It’s a powerful argument. So why does the author of the Haggadah have to be smarter than the Torah? Why is he not satisfied with the answer the Torah itself provides? This is in fact the text of the Yerushalmi. 4 . תלמוד ירושלמי מסכת פסחי פרק י ד לז טור ד חכ מהו אומ ' מה העדות והחקי והמשפטי ' אשר צוה 'ה אלק ינו אותנו א אתה אמור לו בחוזק יד הוציאנו 'ה ממצרי מבית עבדי . [It’s true – there is one minor change in the Yerushalmi – the gemara changes the word in this version makes himself part of the question – what do all חכthe – אותנוto אתכ [.mean for us as opposed to you. But don’t get hung up on this point הלכותthese The Yerushalmi’s answer is the same as the Torah’s. It’s good enough for the Yerushalmi, so why does the author of our Haggadah have to be even cleverer than the There must be something ?חכTorah and attempt to give an even better answer to the pretty spectacular about our answer. What is it? What’s are we attempting to s extraordinary’חכcommunicate to the next generation? What’s the answer to the question?
3 This is the framework within which I’d like to place our discussion this morning. If we we’ll have something huge – we’ll have an answer ,חכcan understand our answer to the to the single most important question of the seder. אי ?To get there, we need to examine the answer much more closely. What’s the answer .מפטירי אחר הפסח אפיקומ So let’s learn about the Afikoman. Before we can get to the Afikoman, though, we need to say a word about the Korban Pesach. On the first Pesach back in Egypt, the Korban Pesach wasn’t really a korban – it wasn’t brought to the Mishkan or the Temple – there was no sacrifice per se. But for the rest of Jewish history the Korban Pesach that we ate on seder night was offered in Tabernacle or Temple on Erev Pesach and then people would return to their homes and the paschal lamb would be eaten for dessert at the meal. So what do we do nowadays? 5 . רא" ש מסכת פסחי פרק י סימ לד נראה לי דאותה מצה אינה לש חובה אלא אוכלי אותה זכר לפסח שהיה נאכל על השובע באחרונה ולפי שהוא זכר לפסח יש לית לה די הפסח שלא לאכול אחריה .
It all starts with the premise that the Afikoman is a stand in for the korban pesach. As we know, in the absence of our ability to offer a real korban pesach, we use matzah as a substitute – and we call it the Afikoman. Now – this is an email I received on Tuesday of this week.
4 6. Email Communication from [email protected], March 23, 2010 This is what I would call a faith based organization. They hope and believe that the Temple will be rebuilt by Monday – in which case – you surely wouldn’t want to be left out. So you can sign up to participate and it only costs you $3.50. You can’t make this stuff up. But for argument’s sake – let’s jus assume that we’re not going to be eating a real korban pesach at our seder this year, we have something called the Afikoman as a substitute. Have a look at the Rambam. He tells us what to do and how to do it.
5 7 . רמב" הלכות חמ ומצה פרק ח הלכה ט ואחר כ נמש בסעודה ואוכל כל מה שהוא רוצה לאכול ושותה כל מה שהוא רוצה לשתות , ובאחרונה אוכל מבשר הפסח אפילו כזית ואינו טוע אחריו כלל , ובזמ הזה אוכל כזית מצה ואינו טוע אחריה כלו , כדי שיהיה הפסק סעודתו וטע בשר הפסח או ה מצה בפיו שאכילת היא המצוה . We don’t have a korban pesach any more today in the absence of the temple. So we use matzah as a kind of stand in. Be sure, the Rambam writes, that this is the very last thing we eat – the taste of the matzah should linger in your mouth and you should eat nothing subsequent to it. Now – for the record – we should note that eating something as a substitute for a korban seems to be a practice unique to Pesach. We offer korbanos on all the holidays. We don’t we would קרב שלמיeat bread at the end of our meal in the Sukkah as a stand in for the have brought if we had a Temple. So we have to wonder why of all the korbanos we bring throughout the year, the Korban Pesach seems to be the only one that has a present day application. Without explaining why – we’ll come to that in a few moments – what I’d like to suggest is that the Afikoman is the means by which we capture a remnant of the complexities that pertain particularly to the Korban Pesach. There are actually a slough of halachos that apply to the Pesach: It has to be roasted, it hast to be roasted in its entirety, you can’t break any of the bones, and so on. But in the absence of the temple, in our lives, we’ve retained three principle halachos – three everlasting qualities of the Korban Pesach – all .עד היו הזהencapsulated in the practice of Afikoman that we observe So what are they? We know that the Afikoman is a piece of matzah that we eat to :שלח ערוcommemorate the Korban Pesach. What are the rules? So let’s look at the 8 . שולח ערו אורח חיי סימ תעז סעי א לאחר גמר כל הסעודה אוכלי ממצה השמורה תחת המפה א( <א ) א > כזית ב( ) כל אחד , זכר לפסח הנאכל ) ג( על השובע ד(, ) ויאכלנו בהסיבה ה( ) ולא יבר עליו , ו* ( ) [א *] ויהא זהיר לאכלו קוד חצות . ( ויקדי עצמו ) ז( שג ההלל יקרא קוד חצות ) ( "ר פ "ע' פ וסו פ" ב דמגילה ). There are actually a number of halachos mentioned here. Most of them have to do with and you have to eat it while leaning. But מצה שמורהmatzah in general – it has to be what’s specific to the Afikoman? Really two points – one of which is connected to the next halacha. So let’s work from the end. Is there a time by which you have to finish? Yes – it has to be eaten by midnight. Let’s call that rule #1. In what state does it have to .at the end of the meal – when you’re already full – על השובעbe eaten? It has to be eaten Let’s call that rule #2. Which dovetails with the next halacha. 9 . שולח ערו אורח חיי סימ תעח סעי א <א > אחר אפיקומ א( ) א אי לאכול ב( ) שו דבר . הגה ) ג: ( ולא יאכלנו ד( ) ב בשני מקומות ה(, ) דלא עדי מאלו הפסיק בשינה דאסור לאכלו משו דהוי כשנ י מקומות ( טור ).
6 Don’t eat anything after the Afikoman. As we already saw in the Rambam – the Afikoman has to be the very last thing you eat at your seder. Which is really just the flip side of what we’ve already called rule #2. Make sure you’re full when you eat the Afikoman. If you eat anything subsequent to it, that would indicate you’re still hungry .על השובעand the Afikoman was eaten Let’s just trace it back. Where do we know this from? It’s a mishnah. 10 . משנה מסכת פסחי פרק י משנה ח אי מפטירי א חר הפסח אפיקומ . We may not conclude the seder meal, after eating the Pesach offering, with Afikoman. It’s actually a very cryptic line. What does it mean? What’s the Afikoman? Just what is it that we are not permitted to do following the Pesach? It’s not just our question – it’s the very first thing the gemara wants to know. It’s a .מחלוקת 11 . תלמוד בבלי מסכת פסחי ד קיט עמוד ב מאי אפיקומ ? אמר רב : שלא יעקרו מחבורה לחבורה . ושמואל אמר : כגו אורדילאי לי וגוזלייא לאבא . What is meant by the term Afikoman ? Rav said: It means that after eating the Pesach, people should not uproot themselves from their group to join another group. Shmuel said: It means that after eating the Pesach, they should not eat desserts such as mushrooms for me or young pigeons for Abba [Rav]. Two opinions. Either the mishna is telling us that we’re not supposed to leave our seder and head to another one. Or as Shmuel explains, maybe it means that we shouldn’t eat dessert – we shouldn’t eat anything at all after the meal is over. [Now – as an aside, you’ll notice that Afikoman in the gemara is a reference to the thing we’re not supposed to eat. After the meal is over, don’t have or don’t do Afikoman. We’ll are sensitive to ערו השולחand פרי מגדיhave to consult with the historians – and both the this – but somewhere along the line we made a switch and started using the term Afikoman to refer to the very last thing we eat at the meal. How and why that is we’ll have to leave for another time, but for our purposes we’ll remain quite content to use Afikoman in the colloquial sense to mean the very last thing we eat at the seder – there’s no subsequent course and there’s no moving on to after seder party.] It seems like the halacha is in accordance with whom? With Shmuel. No dessert after the Afikoman. Just keep Rav’s opinion in the back of your mind – the notion of staying put – we’ll return to it soon. Rule #1: Eat it before midnight; Rule #2: Make sure it’s eaten while you’re full – don’t eat anything after it; Rule #3:
7 12 . שול ח ערו אורח חיי סימ תעח סעי ב מי שיש ) ו( בתו הסעודה והקי ) ז(, ג אינו חוזר לאכול . בני חבורה שישנו מקצת בתו הסעודה ח(, ) חוזרי ואוכלי . נרדמו כול , ונעורו , לא יאכלו . * (ט ) ד נתנמנמו כול , יאכלו . הגה : וכל זה אינו אלא שישנו לאחר שהתחילו לאכול האפיקומ ) י(, אבל שינה קוד לזה ( יא ) ה לא הוי הפסק ( טור ורבינו ירוח ). If you fall asleep – you’re out. 13. The Rav: The World of Rabbi Joseph B. Soloveitchik, Rabbi Dr. Aaron Rakeffet Rothkoff, pg. 276
If you look at the next source, you’ll see there’s one more practice that we haven’t talked about.
8 14. A Night to Remember: The Haggadah of Contemporary Voices, Noam and Mishael Zion
Now – many of you may have practices similar to the one described here. If you actually have a matching gift policy, and are still looking for a worthy cause to which to contribute, I’ll be happy to put you in touch with the treasurer of The Jewish Center. Surprisingly, though, you won’t actually find this minhag in the Rambam or the Shulchan Aruch, but hold that thought in the back of your head. Any thorough discussion of the Afikoman at some point surely has to answer the question of why there’s always someone trying to steal the Afikoman and why we’re always so keen on getting it back. We’ll return to that a little later. So let’s see if we can use these halachos as our clues: 1. Finish eating your last matzah before midnight. Why? 2. Don’t eat anything following the Afikoman – and we’ll say parenthetically that we preserve the second opinion of the gemara, too – don’t go anywhere. Why? 3. And finally, if you’ve fallen asleep, you’ve lost your opportunity to eat the Afikoman. What’s the problem if you’ve fallen asleep? Let’s go back to the Haggadah and then we’ll tie together the other halachos. We now means. Either we don’t leave the seder or we don’t אי מפטירי אחר הפסח אפיקומknow what eat anything following the Korban Pesach. But why not?
9 Some have suggested that Afikoman derives from the Greek word komos – which was a kind of drunken procession that was often accompanied by debauchery. It’s attested to in the final scene of Plato’s Symposium. All seven of the philosophers have said their piece on the topic of love. 15. Plato’s Symposium, Final Scene Agathon arose in order that he might take his place on the couch by Socrates, when suddenly a band of revelers entered, and spoiled the order of the banquet. Some one who was going out having left the door open, they had found their way in, and made themselves at home; great confusion ensued, and every one was compelled to drink large quantities of wine. On one level, we want to elevate ourselves above a culture that promotes the notion of an after party. But I would suggest there’s something much more going on here. It’s not just that we want to separate ourselves from the Greeks. We’re demonstrating something .אי מפטיריquite profound by adhering to the ethic of The following Rashi is the most important source I want to share with you this morning. 16 . רש" י מסכת פסחי ד פו עמוד א אי מפטירי כשהגיע זמ נו להפטר מ הסעודה , דהיינו אחר הפסח שהוא נאכל באחרונה על השבע . . . למשחה לגדולה , כדר שהמלכי אוכלי , אי נפטרי על ידי אפיקומ . The answer to our riddle is solved by none other than Rashi. Follow the simple Talmudic math: Our matzah that we eat as the Afikoman takes the place of the Korban Pesach. The Korban Pesach had to be consumed on a full stomach at the very end of the meal. Thus, our matzah – our Afikoman has to likewise be the very last food eaten at the meal. Why – because this is the practice of kings and nobleman. 17 . במדבר פרק יח פסוק ח וידבר יקוק אל אהר ואני הנה נתתי ל את משמרת תרומתי לכל קדשי בני ישראל ל נתתי למשחה ולבני לחק עול : 18 . תורה תמימה במדבר פרק יח פסוק ח ל נתתי למשחה " א ר חסדא מתנות כהונה אי נאכלות אלא צלי ואי נאכל ות אלא בחרדל , דאמר קרא למשחה לגדולה , כדר שהמלכי אוכלי [ חולי קל" ]:'ב ב Two opinions about the notion of Afikoman. Either it means that we don’t leave after the meal or it means that we don’t eat anything following. I would submit to you that both Rav and Shmuel are really saying the same thing: The Afikoman is all about demonstrating that on Seder night we’re kings! The only question is how to go about it. According to Rav, the principle way to show malchus is to remain in one place – rather than acting like Greek revelers. Accoring to Shmuel, that’s not enough – it’s also important to demonstrate that you’ve eaten your fill and are completely sated – just like a king. The Rambam really says it too.
10 19 . פירוש המשנה לרמב" מסכת פסחי פרק י וחייבוהו לאכול כשהוא מיסב כדר שאוכלי המלכי והגדולי . כדי שיהיה דר חרות . You have to recline when you eat the Afikoman because that’s the practice of kings and noblemen. Every year it seems we get caught up in the same vocabulary of slavery and freedom; bondage and liberation. What I would argue is that at the seder we’re celebrating something much richer and something much more profound. It’s not just about the move it’s not just about going from servitude to freedom. It’s about going – חרותto עבדותfrom World history is filled with narratives of individuals or nations that !מלכותto עבדותfrom have emerged from slavery to liberation. Unique to Judaism is a history that boasts a move from slavery to royalty. :s question’חכThis is the answer to the מה העד ת והחקי והמשפטי אשר צוה יקוק אלהינו אתכ ? Who needs all these extra commandments? Why do we need all these mitzvos? Who needs Judasim? Why be Jewish? It’s all about royalty. We embrace 606 more .אי מפטירי אחר הפסח אפיקומThe answer is mitzvos than any other nation because it’s these mitzvos that have the capacity to elevate us to the status of kings and queens. Our goal on seder night is to transmit to our children a self perception of Judaism that makes it attractive and compelling. So we tell our children – and remind ourselves in the process – that in our lives we’re not buckling under the burden of obligations that need to be discharged. Our mitzvos don’t weigh us down. They lift us up. Our mitzvos aren’t encumbrances; they’re opportunities for greatness. On any other day .חכThat’s why on seder night we forgo the Torah’s own answer to the of the year, the Torah’s answer is sufficient. Tell the story of the Jewish people and your child will understand the past of his family and his nation. But on Seder night, we’re not satisfied with this alone. For the author of the Haggadah wants us to make the seder not just about the legacy Jewish history, but about the opportunity of Jewish destiny. With so much privilege, though, comes attendant responsibility. It’s true. Each of us is a prince or a princess. Like royalty, each of us has an almost unlimited capacity to be relevant actors on the world’s stage. But right alongside this exceptional notion are two equally important messages: • Remember: We have to finish the Afikoman before midnight. Our time is ours; we’re kings; the world is our oyster. But don’t fall into the trap of thinking that time is unlimited. The clock is ticking. As a Jewish people, we have a mission – and we need to use our time to accomplish it. • And similarly, as soon as we fall asleep – as soon as we lose sight of our mission, we need to keep our sights – הסח הדעתwe lose everything. We can’t have a closely trained on the task at hand. A korban that’s forgotten about or left
11 unattended is no longer a korban. All the consciousness that went into its sanctification is lost. We have to maintain our attachment and our investment. Hence the evolution of the practice to steal the afikoman. Someone must always be looking out for it – thinking about it – searching for it. What better way to demonstrate how precious it is to us. We’ve unraveled the mystery. We understand the profundity of the answer we give to the clever child. But before we wrap things up this morning, go back for a moment to source #2. There will come a time, the Torah says, when it won’t be obvious to your child. .מחר ?When is it? When will this conversation take place? When will that time be I want to learn a Rashi with you: 20 . רש" י שמות פרק יג פסוק יד כי ישאל בנ מחר יש מחר שהוא עכשיו , ויש מחר שהוא לאחר זמ מחרI love this Rashi. It’s so profound. There are two types of tomorrow. Sometimes refers to a point in the distant מחרreally means tomorrow. It’s right now. But sometimes The ?צדיקis not the רשעfuture. Isn’t it fascinating to notice that the opposite of the Haggadah tells us he’s bright, but it never says he’s righteous. I’m actually not so convinced just how righteous he is. As Rashi says, the Torah here refers to a time way in the future – when it won’t be obvious to this clever child why we’re Jewish. In the aftermath of the Exodus, in a generation that witnessed God’s salvation first hand or heard about it from their parents, it’s easy to make the case for Judaism. But it won’t always be so. I’m not saying this child’s an apostate. But I don’t read his is that he’s inquisitive and חכquestion to be such an innocent one. My reading of the intellectually honest. He’ll be satisfied and he’ll keep the faith – as long as the answer you give him is compelling. The following cartoon is so revealing.
12 21. A Night to Remember: The Haggadah of Contemporary Voices, Noam and Mishael Zion
is today. Go to a college campus and ask a student why he or she should מחרThe Torah’s love Israel more than Palestine. Ask her why she should be more sympathetic toward a self reliant Israeli than an impoverished Palestinian? Ask a teenager in Jewish day school why they prefer to be Jewish rather than Christian or Muslim. Ask a bar mitzvah boy why he wants to live by the values of an ancient Torah rather than the values promoted by contemporary society? s question has never been more poignant than in our’חכIt may be true that the generation. But it is equally true that never before has our answer been more compelling. We’ve reached a moment along the great chain of Jewish history in which the answers to the most basic questions aren’t obvious anymore. So when they ask – and they surely will – why be Jewish, we’d better have a powerful and persuasive response at the ready. The Haggadah furnishes us with just such an answer. אי מפטירי אחר הפסח אפיקומ . On seder night we act like kings because we have the capacity to be kings. Neither do we engage in the revelry of commoners, nor do we remain hungry by meal’s end. As we toggle back and forth between identities of liberation and slavery at the seder, know not only that it’s our slavery that’s the aberration. But know too that we are much more than
13 free men and women. We were freed from slavery not simply to be free, but rather to We’re God’s treasured people – a dynasty of kings and .ממלכת כהני וגוי קדושbecome a princes: Not because of our pedigree but because we’re privileged to be the bearers of an extraordinary mesorah. What a message to instill in our younger generation. Act as though you’re destined for greatness. Believe you’re destined for greatness. And greatness will become you.
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