...And if so, my son, in the wilderness, place of the emptiness, there are snakes, serpents(? Heb. difficult), scorpions, and thirst, where there is no water. You are required to blow two tekiyah blasts, and to bring in the harsh and the soft (presumably the teruah and shevarim blasts) between them, lest they hit a heat wave(?) or sun, because the teruah blasts go up in one place, and they (the shofars?) are of silver, to hint with them that their nation is with mercy. (The nature of/reason for the relationship between the color silver and mercy is not clear.)
But on Rosh Hashanah, we must stand in Din to recall all of our sins, and if they do not do actively three teruah blasts, and in this and in this ("this" = tekiyah?) to include them in mercy. They are Pachad and Hod and Atarah (Atarah is the lower half of Yesod, which split from the rest of Yesod before creation. They later recombined. It is the part of Yesod which governs the world in the time of Moshiach but before Olam ha-Ba.)
If so, it will not allow the prayers to rise up. Therefore, we blow the shofar, because the shofar signals to Binah, who designated the subdivisions (Heb. difficult. Literally "who delegated arms". This may refer to the arms of Adam Kadmon, or subdivisions.)
Din and Rachamim. This is comparable to the sound that emanates from the shofar. Din and Rachamim, they are the tekiyah and the teruah. (Ordering here appears imprecise, as we see above that Din is teruah and Rachamim is tekiyah.) And the women, there is to fulfill their obligation (to hear) this sound completely. (Heb. difficult.)
And we do not require them to blow, because it is a teruah and not a tekiyah. (Heb. difficut. Because women are more compassionate, they are not obligated to the sound of judgement?) And because the Binah considers the nation of Israel, which is called the seventh (we know of no place where this term is used), therefore the mitzvah is in the seventh month, Tishrei. And it is said on the first of the month, the hint in (?) renews our intentions to be in their company (Heb. difficult, identity of "they" in "their company" unclear).
And therefore, they call the seventh "The day of shofar". And even so, you should not learn from the creation of the world, that it is day and night. Rather, seven, seven from Yom Kippur. (Unclear but may mean "One should not learn from the creation of the world that it is seven nights and seven days from now until Yom Kippur.) If you blow a tekiyah blast by night, with the teruah alone (Disagreement on whether this means a tekiyah blast and a teruah blast with no shevarim, or if tekiyah here means a general "blowing" and this means blowing teruah alone),??? (next three words we could not figure out) and therefore, it is the teruah between the two tekiyahs, and there will be a sealing of the Din and you must do it by night without uncertainty. (Meaning unclear as we do not blow the shofar at night during Rosh Hashanah), because it is Din with Rachamim.
Also on Yom Kippur, you cannot compare it with it (Rosh Hashanah with Yom Kippur?) and on Shabbos they bring two sheep offerings, and you should not light a fire like the day of Shabbos (meaning unclear), and the first day is called holy (Yom Tov), and the seventh day is also called holy, because on Yom Kippur is judgement by day, but not by night because the Din is every day and at night for Binah. (I think this means that Binah descends from its height as Binah into its lower form of Din during the day, and reascends to the position of Binah - leaving room for Rachamim in the middle triad of sefirot - during the night.)
But the actions of the judgement happens by night. You cannot ever lock it (Din?) up. (Possible meaning: You cannot ever lock Din up/get rid of it entirely. One might think that, if it ascends to Binah at night, it is totally gone. But as the actions of the judgement happens by night, we see that Din is still there to some extent and still exerts a force on the world, even at night.) (Remainder of paragraph not translated.)