Like Ramak states in Pardes Rimonim, this diagram is not from him, but from the supercommentary of Rabbi Yitzchok of Akko to Ramban's commentary on the Chumash. Ramak gives a very abbreviated explanation, so it is better to look at the actual original from Rabbi Yitzchok to understand the concept. It can be found at Sefer Meirat Einayim beginning with the words למען יובן אל המורגש כו׳. The actual diagram appears here.
Please take note that the commentary at the bottom of the page called יפה עינים is not from Rabbi Yitzchok, but written by a well-meaning person in the 1970's who, like you, got some things wrong. He also misinterprets the form of the letters in the diagram because he doesn't understand what Rabbi Yitzchok writes.
The beginning of Rabbi Yitzchok's explanation presents the general idea that the final act of Creation is what arose first in G-d's mind, so to speak סוף מעשה מה שעלה במחשבה תחילה. And in that context, even though in general Adam HaRishon was the last thing created (which would imply man/male), the final act was the building of the woman, his wife, who would be the mother of his children, like is found in Bereshit 2:22-25.
That means that the first thought was about the concept of Mother אימא or אם. And in Rabbi Yitzchok's introduction to the ways of Kabbalah at the beginning of his supercommentary, he explains that Mother, אם, is another expression for the Sefirah of Binah, because from the Mother, the whole world עולם is drawn forth. This follows the text of Mishlei 2:3 which says:
כי אם לבינה תקרא לתבונה תתן קולך
Continuing in his introduction, he explains that one of the alternate terms for the Sefirah of Malchut is El Elyon אל עליון. The term Elyon is referring to G-d's name related to a woman who has become engaged to be married but prior to initial relations with her husband. That intermediate name is צלמו, which is gematria Elyon.
The significance of this name is that it is the name of G-d related to Sarah, our Matriarch, the wife of Avraham, our Patriarch שרה אשת אברהם.
Sarah’s original name was Sarai שרי which forms the root of the name of the Jewish people, Israel ישראל (That Israel preceded the Creation by 2000 years. See the commentary of Rashi to Bereshit 1:1).
That when G-d made His eternal covenant with Avraham, our Patriarch, He signed and sealed that covenant with a specific mark by dividing the letter Yud from Sarai's name (the Yud י, pronounced יו״ד, became two letter Heh's ה-ה, the Vav ו and Dalet ד from the pronunciation, became ה-ה.). G-d sealed that agreement with them both in their names. Avram אברם became Avraham אברהם and Sarai שרי became Sarah שרה, both together with a completely new destiny to be the sole inheritors of that possession (to be called Israel) from Adam HaRishon אדם and his wife חוה, and transmitters to the future, of that possession, to be the source of Israel ישראל. And Israel ישראל refers to the name of G-d associated with Sarai (Sarah) אל שרי, which is צלמו.
In keeping with Rabbi Yitzchok’s description of the chart that like the skins of an onion, the Sefirot are nested from the outermost, meaning Keter, to the innermost, meaning Malchut. That is why the center of the diagram contains the name צלמו. The letters Tzadi צ (which pertains to the Sefirah of Yesod as related to the Wife) and Mem מ (at the chart center meaning Malchut מלכות) are obvious and to the immediate left of the Mem is the letter Vav ו, which also comprises the left leg of the letter Heh ה for the Sefirah of Hod הוד. And to the left of the Vav is the top of the letter Lamed ל from the name צלמו which is associated with Malchut מלכות.
Several points to note are that the letter Tzadi is not in its final form, but plain. So too with the letter Mem. That means that it refers specifically to this intermediate stage of maturity for a woman, when she is engaged but has not had relations yet with her husband nor born any children. That is why the name is specifically צלמו.
The reason why the letters move to the left is because they are all from the left side, the side of Gevurah, meaning Binah, Gevurah and Hod.
Looking again at the diagram, preceding from the outermost letter inward is found Kaf כ for Keter כתר, Chet ח for Chochmah חכמה, Beit ב for Binah בינה Chet ח for Chesed, and then we arrive at what should be Gimel ג for Gevurah גבורה. But instead, it is replaced with the letter Tet ט, which as he explained in his introduction stands for Atarah עטרה. And as he explains on the diagram, it is the Immature form meaning קטן whose middle letter is also the letter Tet ט. And like he explains in his introduction in regard to the concept of Amuk Tachat עמק תחת which is associated with Atarah, this represents the question, "How will I give you children?", meaning it is not mature yet.
This means that in terms of the arrangements of the letters, Tet, Tzadi pashut and Tzadi Sofit ט-צ-ץ are from the immature form to the intermediate form to the mature form. Similarly, their corresponding numerical values are 9, 90 and 900.
This is actually the inner meaning from Iyov 33:23 and 33:33. That one from one thousand אחד מני-אלף is 999 and that this one is the מליץ טוב, the Advocate for Good who will overturn מגברת any negative judgement. That מליץ is referring to the change in the name like is referenced in Bereshit 1:27, that צלמו becomes צלם or מלץ after having relations with the husband and bearing children.
And like Rabbi Yitzchok explains in his introduction, Malchut is also the idea of Softened or Sweetened judgement. And so this is the association to the left side, the side of Gevurah to the letter Tet ט of עטרה.
Alternatively, relying on his introduction to the ways of kabbalah discussing alternate terms which relate to the Sefirah of Gevurah, he mentions Pachad Yitzchok פחד יצחק, which begins with the letter Peh פ. But this is not the primary explanation.
And as he states explicitly about the diagram, if you count from the right side of the diagram inward toward the left, there are ten distinct Sefirot indicated on that right side.
But in addition to this, continuing inward from the letter Tet which is assigned to the Sefirah of Gevurah, the form of the letter Lamed can also be seen as a letter Tav for Tiferet תפארת followed by the Nun for the Sefirah of Netzach נצח and the Heh for the Sefirah of Hod הוד which also includes the Vav from the name צלמו. But then the next letter is the letter Tzaddi from the name צלמו, but here it can also be understood as Tzaddik as in Tzaddik is the Foundation of the World. צ״דיק י״סוד ע״ולם (that like mentioned above, the founding of the world is drawn out from the Mother.
That the Sefirah of Yesod is here represented not by the letter Yud (or the letter Vav which is present in the diagram but opposite the letter Tzaddi, that the end of the letter Vav corresponds to Yesod of the Zachar), but by the letter Tzaddi which corresponds to the Yesod of Nukva, which is the letter Tzaddi from the name צלמו in its intermediate form. That Tzaddi and Vav together form the word Tzav צו which means connected. And the very center of the diagram is the letter Mem from the name צלמו which stands for Malchut מלכות.
In the context of your specific question and how one of the alternate teachings relates the Sefirah of Gevurah גבורה to the expression of Pachad Yitzchok פחד יצחק (the Dread of Yitzchok), it brings to mind a timely and appropriate thought to reflect upon in light of current events, namely the closing words said by many of the Jewish people at the close of prayers each day.
אַל־תִּירָא מִפַּחַד פִּתאֹם, וּמִשֹׁאַת רְשָׁעִים כִּי תָבֹא: עֻֽצוּ עֵצָה וְתֻפָר, דַּבְּרוּ דָבָר וְלֹא יָקוּם כִּי עִמָּנוּ אֵל: וְעַד זִקְנָה אֲנִי הוּא, וְעַד שֵׂיבָה אֲנִי אֶסְבֹּל: אֲנִי עָשִֽׂיתִי וַאֲנִי אֶשָׂא וַאֲנִי אֶסְבֹּל וַאֲמַלֵּט: אַךְ צַדִּיקִים יוֹדוּ לִשְׁמֶךָ יֵשְׁבוּ יְשָׁרִים אֶת־פָּנֶיךָ׃
Do not fear from the sudden manifestation of dreadful judgement and from the holocaust of the evil ones when it will come (Keeping in mind that the entire people Israel are Saints and Righteous.).
They, the evil ones, conceive a plot; it will be foiled. They agree upon action; it will not succeed. For God is with us!
Till you grow old, I (God) will still be the same. When you turn gray; it is I who will carry you. I did this. I will elevate it and I will subject Myself to bear it; and I will carry and rescue you.
Thus, the Righteous (who have been subjected to this dread,) will acknowledge, thank and praise Your name; the upright, (alluding to Israel), will dwell in Your presence.
Blessings for good and for life to you all. עם ישראל חי
https://www.kabbalahart.com/gallery/pardes-rimonim/
– Dan Oct 06 '23 at 16:38