וְעָבַ֨ר עָלָ֧יו רֽוּחַ־קִנְאָ֛ה וְקִנֵּ֥א אֶת־אִשְׁתּ֖וֹ וְהִ֣וא נִטְמָ֑אָה אוֹ־עָבַ֨ר עָלָ֤יו רֽוּחַ־קִנְאָה֙ וְקִנֵּ֣א אֶת־אִשְׁתּ֔וֹ וְהִ֖יא לֹ֥א נִטְמָֽאָה׃
그 더러워짐을 인하여 남편이 의심이 생겨서 그 아내를 의심하든지 또는 아내가 더럽히지 아니하였어도 그 남편이 의심이 생겨서 그 아내를 의심하거든
Akeidat Yitzchak
(The reason for the length of the present exile has been discussed in chapter thirty three in connection with Jacob's blessings) "attah hareyta la-daat," you have been allowed visual evidence. (4,35) Vis a vis those who scoff at our ironclad confidence in redemption, Moses reminds us that our collective experience of revelation is so much superior to those who ridicule our faith, that their reasoning should have no impact on our thinking at all. If our relationship with G'd is similar to the relationship of the bride to her betrothed, G'ds abiding anger can be understood better. In the betrothal ceremony, we refer to the fact that the betrothed is forbidden both to the groom and anyone else. An unusual benediction. However, since prior to the betrothal, the young lady was available to any potential suitor, betrothal results in her becoming universally unavailable; to her groom she is not yet available, to anyone else no more. Thus, since the gentile nations have never been betrothed to G'd, there was no reason for G'd to be jealous of their conduct; they could not have been disloyal, loyalty never having been demanded of them. In the case of the Jewish people, loyalty had been promised, indeed was a condition of the relationship. The lengthy exile then is a manifestation of G'ds jealousy.