...(Key terms: matziyos = a certain thing that exists in reality. Hisorerus = inspiration-ish) And know, my son, the sound that emanates from the shofar is included in the secret of the water, wind (Heb. ruach), and fire, and ruach is binah water and fire are the arms (Chesed and Gevurah?). This is what Rabbi Shimon ben Yochai said (Zohar?): The sound/wind/ruach that emanates from the shofar includes fire and water, and it becomes one sound without separation.
When we blow below (in assiyah), this sound, which includes Din and Rachamim, rises up (to the higher worlds), they are the four and six partzufim. (I'm not sure what it means by "four *and* six"). It is similar to the two arms above. And it becomes unified in its unity, that is, the Binah, and it pushes away all the accusers (Heb. katurgim). And when there is dispersal among the accusers, the opening is opened and the prayers enter. (Reference to Gates of Repentence on Yom Kippur?)
And the king, who is Binah (presumably this refers to HKB, or at least Keter?), he rises from the throne of judgement, and has mercy on Klal Yisrael. Because the sound below has an effect above, without uncertainty, because Hakadosh Boruch Hu brought into existence matziyos (Heb. difficult - more accurately, a certain thing that exists in reality), from above (Atzilut?) to below (Assiyah?), hisorerus so when it wants to go up, this reality goes up/rises. (Heb. difficult).
And this is late the spirit (ruach) of a person, who brings in and releases air, and its entering is the reason why it exists. Because first it goes in, and afterwards it goes out. Yes, י''ת (abbreviation, but we do not know for what. Yitbarach = he will be blessed?), and it (He?) will rise (rises?), the secret of hisorerus of the matziyos does not go out above, until it rises from below, to return to the place of its creation, and then the hisorerus will go out from above like originally.
And similar to this, Rabbi Shimon ben Yochai said, if you understand how the influence spreads out when you bring the dove offering or the pigeon offering, the??? (word סטרין unknown to us - plural of "sater"?) and legions(?), which have no number to them (ie they are countless), or when you bring one animal, then so too that happens with blowing the shofar, spread out many legions and many (???) with no count.
Come and see from one candle that fills the whole world with lit candles. How many thousands and thousands that are lit from them! This is what Rabbi Yehuda bar Nachman said in the name of Rabbi Levi, when they bring up the judgement (Din), that is, the congregation of Israel (via the shofar), then the understanding (Binah) sits on a seat of judgement. (Wedebated the meaning of this. I believe it to be both literal and metaphorical.
Literal in that Gevurah, AKA Din, is in fact below Binah in the etz chaim, and so "bringing up" Din can mean it literally moving up until it is right below Binah so that Binah can "sit" on it. It may also refer metaphorically to Hashem's judgement on Rosh Hashanah being tempered by His understanding.) And when we blow a tekiyah blast with the shofar, immediately, the attribute of judgement (Din) is reversed to the attribute of mercy (Rachamim), and when we blow a teruah blast, it goes up as judgement.
And when we blow a tekiyah blast, it goes up as mercy. (we have tekiyah twice, and its description is slightly different each time. Significance unclear.) And this is the order of judgement. And when the binah sits on the seat of judgement, the world stands in judgement.
The attribute of judgement is on His (HKB)'s left, and the attribute of mercy stands on His right side. And they fight with each other in front of Binah. The attribute of judgement says (word "says" is feminine), "I have not gone out to work for naught. If you judge with mercy, there are those who sinned, and it is not collected from. Rather, pay back to them like what they did."