In describing the severity of the Plague of Locusts, the Torah tells us, “…Before it there was never a locust-swarm like it, and after it there will not be anything like it” (Ex. 10:14).  The Torah seems to be saying there never was and there never will be anything as severe.  The apparent difficulty is that the book of Yoel, one of the trei assar or twelve prophets, describes a plague of locusts “great and numerous, its like has not been from eternity, and after it there will never again be…” (2:2). How can this be? This seems to contradict the verse in our parsha that “after it there will not be anything  like it.”  The Torah explicitly states that the plague of locusts in Egypt will be unequalled throughout history.

So which plague was worse?

Rashi (ad loc) explains that there was a qualitative difference between the locusts of Egypt and the locusts of Yoel’s generation.  Yoel speaks of four species of locusts:  arbeh, yelek, chasil, and gazam.  It would seem that Egypt was only struck with arbeh.  According to Rashi, each plague is unique and therefore it can be said of each that the world never has “seen anything like it and never will again.”

Nachmanides, in his commentary, argues that the analysis of Rashi is flawed.  He shows how Psalms 78 and 105 refer to the chasil and yelek as having been part of the plague in Egypt.  Nachmanides then goes on to explain that both the Torah and the book of Yoel make their claims to emphasize that these plagues of locusts were not the normal infestation that was very common to that region.  In telling us that “there will never be another plague like it,” both the Torah and the book of Yoel are stressing that their respective plagues were “super-natural.”  Don Yitzchok Abravanel (15^th C. Spain) attempts to reconcile the Torah and Yoel  by stating that both the Torah and the Navi are referring to their respective locales.  He explains that for the Egyptians, no plagues will ever be as bad in Egypt.  And for Yoel’s generation, a plague will never be as severe  in the Land of Israel.

The Chatam Sofer says something profound.  He explains that for the Egyptians, the plague of locusts felt like the most devastating thing ever considering everything else they were experiencing.  Egypt had been struck with six devastating plagues prior to the locusts.  When they were punished with locusts it seemed like something so severe that “after it there will not be anything like it” because they had suffered so much already.  The Chatam Sofer teaches us a valuable lesson in interpersonal relationships.  One must be so sensitive when interacting with another person, because you never what else the other person is “going through.”

People are complex.  Sigmund Freud, the father of psychoanalysis, compared the human personality to an iceberg.  We only see the tip.  There is so much more under the surface; hiding beneath the veneer.  We need to be sensitive, and follow the advice of our Chachamim: “Do not judge your fellow man until you stand in their place.” (Avot 2:4)

What follows is a fifth expression, “And I will bring you to the Land…”So why don’t we drink a fifth cup of wine at the Seder?

1) According to one version of a beraitta in Pesachim 118a, we should indeed have five cups (Rambam, Rif, Ba’al HaMaor, Ra’avad to Rif), the fifth accompanying Hallel haGadol (Psalm 136).

2) The Cup of Elijah is represents this “Fifth Expression,” the Ultimate Redemption.

3) Some explain that while the Four Expressions of Redemption were lasting, while the Fifth Expression was temporary as we were eventually exiled from our Land.

4) Da’at Zekeinim explains that the Fifth Expression, “And I will bring you to the Land…” is the fulfillment or basis for all the other expressions. It does not require its own cup of wine as all the other Expressions of Redemption are predicated upon it: G-d took us out of Egypt to give us a Torah and bring us to Eretz Yisrael.

5) Kli Yakar explains that in reality this Fith Expression is included in the Fourth Expression, where G-d promises, “I will take you to Me for a people…”

The gift of the Land of Israel represents the intimate relationship between G-d and His People. It is so basic, it doesn’t require it’s own expression through a cup of wine.