Torah lishmah awakens dveikus

מ"ש לעיל לפתות את בוראם בתרועה.

As was said above: to "entice" their Creator through the teruah (shofar blast).

The Sefas Emes picks up an earlier idea that the shofar's teruah serves to "draw in" and arouse a bond with the Borei, and he now wants to explain what this "enticing" really means.

שמעתי ממו"ז ז"ל שאמר בשם הרב מקאצק ז"ל מ"ש בזוה"ק כמה [פעמים*] להשתדל באורייתא כמ"ש כי יפתה נערה פי' בתרגום ארי ישדל עכ"ד.

I heard from my grandfather, z"l, who said in the name of the Rav of Kotzk, z"l, regarding what is stated in the Zohar HaKadosh many times — to exert oneself in the Torah — as it is written "if a man entices (yefateh) a maiden" (Shemos 22:15), which the Targum renders "ari yeshadeil" (if he draws/coaxes her); end of his words.

The Kotzker, quoted by the Chiddushei HaRim, links the Zohar's call to "exert oneself in Torah" (l'ishtadla b'oraisa) to the language of pitui (enticing): just as enticing implies a deep coaxing of the heart, so too the avodah of Torah is a wholehearted drawing of oneself toward it.

דהיינו השתוקקות אל התורה בעומק הנפש להיות מדובק בתורה ובאלקות להיות בשר אחד.

That is, a yearning for the Torah from the depth of the soul, to be attached to the Torah and to Elokus (G-dliness), to become "one flesh."

"Enticing" describes a longing so deep that the person fuses with the Torah and with Hashem, like the union of "one flesh" — a complete dveikus rather than a distant study.

וזוכין לזה ע"י עסק בתורה לשמה.

And one merits this through engaging in Torah lishmah (for its own sake).

This intense bond is attained specifically through learning Torah lishmah — for the sake of the Torah itself and closeness to Hashem, not for ulterior ends.

כי נפשות בנ"י חלק ה' עמו.

For the souls of Bnei Yisrael are "the portion of Hashem, His people" (Devarim 32:9).

Because the neshamah of a Jew is literally a portion of the Divine, there is an inherent affinity between the Jew and Hashem waiting to be aroused.

וע"י התורה מתעורר זו הנקודה פנימות ודביקות בהקב"ה:

And through the Torah this inner point (nekudah penimis) is awakened — an inner essence and dveikus (cleaving) to the Holy One, blessed be He.

Torah lishmah arouses the hidden inner point of the soul, the part that is a portion of Hashem, bringing the person into living attachment to the Ribbono shel Olam.

Summary: The shofar's "enticing" of our Creator mirrors the avodah of Torah: drawing on the Kotzker's reading of pitui, the Sefas Emes teaches that learning Torah lishmah awakens the inner point of the soul — the Jew's portion in Hashem — into a deep, fused dveikus with the Borei.