He said to me, my son, hear and listen the matter of Rosh Hashanah After it, we will speak. You should know that Hakadosh Boruch Hu, he runs creation and he understands it through his traits (middotav = his attributes, the lower 7 sefirot). Whether it is for judgement or for mercy. That is what is written - he who shepherds among the roses(?) and the roses are the six upper haromzim(?
Neither of us recognize this word. We disagree as to whether there are six roses and they are the upper thorns, or whether there are roses and there are six thorns. Or haromez(?) may mean "hint", as in hinting at something). So that when he has mercy on the creations, he has mercy in one of the ways, from his ways of mercy, and that way is kindness(Chesed).
In the time of anger, one of the ways of judgement(Din) is Pachad (lit. fear, another name for Netzach). This is blowing the shofar, from which emanates the Din and the Rachamim (= tiferet). The truah (9) and shevarim (3) blasts are the Din, tekiyah (1) is mercy. And we arouse the traits of Hakadosh Boruch Hu to arouse/bring about goodness on our behalf.
Kenesset Yisrael (assuming that is what כי means), against whom the accusers (Heb. katurgim) come, because from there they are grabbed, and it is among that which hold them back, and that is the tekiyah blasts that are before and after. The accusers will not find any place to come to it. Since it is surrounded by Rachamim, that is, the teruah surrounded by two tekiyah blasts, mercy will be around (upon? before?) us, with our repentance from our sins, and the attribute of judgment (מהד = middas haDin, attribute/sefirah of din) is replaced with Rachamim.
This is that which is hinted: praiseworthy is the nation that knows the teruah blast, that the intention is the ones who bring forth the teruah blast (that is כני = kenesses Yisrael), to the mercy, which is the tekiyah tekiyah (if that's what ת''ת means). This is similar to the matter in the verse, ''And Adam knew Chava'', whose explanation is becoming close to knowledge (Heb. da'at or da'as, which is the child of Chochmah and Binah that may be the active manifestation of keter, or a sefirah in its own right, depending on version of kabbalistic doctrine.
I am not certain whether its usage here means the sefirah, or the simpler meaning of "just knowledge".) And on Yom Kippur, ''both shofar and Tziyon'' (Yoel 2:1, first half) (like Eretz Tziyon?), to signal/indicate mercy, as Tziyon is an extension of the six (roses? thorns?), ''Sound an alarm on the mountain of his holiness'', (Yoel 2:1, second half) which is Yerushalayim, which is signaled(?) in judgement.
And therefore, the shofar of the Beis haMikdash, with which they would blow on Rosh Hashanah, was coated with gold because it was standing in Yerushalayim and the Beis haMikdash, and they would blow and the gold would hint at the din. And the shofar they would blow on a (public) fast day (a type of fast day done in times of severe drought, see Maseches Tainis), was coated in silver instead. Because the silver inspires mercy, and on a fast day you are looking for mercy.