Because of this our hearts are sick, our eyes are dimmed^[4] Cf. Lamentations 5:17. 
because of the desecration of the Sabbath and holy day
and because of prayers suspended,
in the words of the prophet “Who asked that of you” (Isaiah 1:12)
on that holy day of the giving of our holy Torah^[5] The incident took place on the Shavuot festival, which celebrates the giving of the Torah. 
and He has chosen us from among every nation and tongue,^[6] Cf. “who has chosen us from all peoples and raised us above all tongues” (from the blessing over the wine for holidays and Rosh Hashanah; Mahzor Rosh Hashanah 2014, p. 105). 
had we been deserving we could have rejoiced
on the day of the giving of the Torah,
a sacred occasion.^[7] Cf. “These are the set times of the Lord, the sacred occasions” (Leviticus 23:4). 

And now “We have become the butt of our neighbors,
the scorn and derision of those around us,” (Psalms 79:4)
as though the Temple had been destroyed in our time.^[8] Cf. as if the destruction of the Temple had taken place in his days” (b.Sanhedrin 22a). 
And because poor wretched women were killed
our eyes shed streams of water.^[9] Cf. “My eyes shed streams of water” (Psalms 119:136). 
Most of these women had just given birth,
alas, and one was pregnant.^[10] The sources cited earlier in Glikl: Memoirs (p. 303, n. 78) confirm these details. 
For them — rest, for us—sorrow and anguish and sighs.
The day after the festival
the Burial Society men go early to the cemetery,
the six dead women are buried next to each other in a row.^[11] Up to this point, all details of Gliki’s description of the incident (except those relating to her personal experiences) that have parallels in the sources cited in Turniansky 1006a, p. 587, n. 188, are fully corroborated. However, the sources do not mention most of the events related in the text that follows here, from the paragraph beginning “It is true that talk of this incident continues unabated” through the paragraph ending “I, the mother, heard nothing either.” 

Henceforth, all must examine their conduct,^[12] Cf. b. Berakhot 5a. 
every man according to his ways,^[13] Cf. Jeremiah 51:19. 
and with the proper fruit of their deeds,
attesting that the Lord is upright,^[14] Psalms 91:16. 
a faithful God, never false,^[15] Cf. Deuteronomy 31:4; the end of this verse — “true and upright is He” — connects to the former mention: “the Lord is upright” (see previous note). 
but He, being merciful,
forgave iniquity and would not destroy
and did not give full vent to His fury and wrath,^[16] Cf. Psalms 78:38. 
and said to the angel who was destroying, “Stay your hand!”^[17] Cf. 1 Samuel 14:16.  etc.

May the Master of Compassion^[18] A common appellation for God in the liturgy (e.g., see “You are a God slow to anger, you are called the Master of Compassion” in the Selichot prayers (Siddur 1016, p. 914).  grant our request,
the Lord will guard our going and coming to life and peace,
now and for evermore,^[19] Cf. “The Lord will guard your going and coming now and for evermore” (Psalms 111:8). The insertion “to life and peace” is a common blessing formulation (see Siddur 1016, p. 631). 
And there will be no more breaching and wailing in our streets^[20] Cf. “There is no breaching and no sortie, and no wailing in our streets” (Psalms 144:14). 
among our brethren, the whole house of Israel,
in all their dwelling places,^[21] For “our brethren, the whole house of Israel,” see Mahzor Rosh Hashanah 1014, p. 195. For “in all their dwelling places,” see Siddur 1016, p. 166. 
and let us say Amen.