Most of this material is from the book Kanfei Yona [by Rama'a from Pano a student of students of the Arizal], despite the difficulty of comprehending the content, even for those who are well trained in these areas. Nonetheless I copied them here based on the merits of those passages that were of substance.

Know that 'Yerushalayim' [Hebrew for 'Jerusalem'] in 'small gematria' equals 19 which is the same 'small gematria' as "malchut". The reason for this is that Jerusalem is from the aspect of malchut.

Shechem is from the aspect of yesod, for yesod is a hint for Joseph, That is why Shechem was given to Joseph, who he himself represented yesod.

Divine providence over those that reside in Safed is through the 13 Attributes of Mercy….

The 'small gematria' of 'Teveria' [Hebrew for 'Tiberias'] is 19 which corresponds to hod [i.e. the same numerical value] with the value of its letters and word included. The gist of Tiberias is 'tibur ha'aretz' [literally 'the navel of the land'). The 'land' is the malchut and Tiberias is hod. 'Tibur' in 'small gematria' is 13, which corresponds to the 13 Attributes of Mercy.

The town of Safed hints at netzach, for 'Tzefat' [Hebrew for 'Safed'] in 'small gematria' is 21 (= Eh-yeh +1 for the kolel=22) and netzach is 22. This hints to us that the divine providence over those that reside in Safed is through the 13 Attributes of Mercy that stems from the realm of keter. That's why it's one of the cities of refuge that saves the souls of accidental murderers. Safed also hints at the 22 letters of the Torah, this symbolizes that Safed is conducive for attaining the true depth of the Torah wisdom. It is well known that there is no purer air than that of Safed [as the Talmud states, "The air of Israel wisens"]. Further more, netzach is equal to 'kemach' [Hebrew for 'flour'], this directs us to the adage from the sages "If there is no flour, there is no Torah."

Meron hints at tiferet. The Targum translates the word 'tzon' [meaning 'sheep'] as 'merona', and sheep indicate tiferet. That is why the children of Israel are referred to as sheep, as in the verse, "Now you are My sheep of my pasture, you are man" (Ezekiel 34 31). Also the 'small gematria' of 'Meron' is 12, hinting to the sefira of tiferet which is called 'emet' [Hebrew for 'truth'] whose 'small gematria' together with the three letters equals 12. If you take 'emet' with its three letters as well as the kolel altogether you have 13 which represents the 13 Attributes of Mercy.

The Cave of Machpela in Hevron…is a passageway to the earthly Garden of Eden….

The Cave of Machpela in Hebron (may it be speedily rebuilt), is the burial place of the Forefathers. It is well known that this cave is a passageway to the earthly Garden of Eden, for it is stated [in the scriptures when Abraham purchased the cave and field from Efron the Hitite], "ovair lasocher" [literally "currency for the merchant", and "lasocher" has the numerical value of 298, which is also the value of "orach lagan" ["the passageway to the garden"] (keeping in mind that it is written missing the letter vav). That is the same value of "chatzer" [meaning "courtyard"], which hints to us that the Cave of Machpela is the courtyard of the Garden of Eden. The value of "ovair lasocher" is 570 "taka'ah" [meaning "firm" or "planted (deeply)"], which hints to us that all those that live in Hebron are secure. All those that pass away there merit to elevate their souls. For Hebron is that "firm stake" ["yated takuah"] opening a passage to the earthly Garden of Eden without neither hindrance nor protest. This provides a pain free entry to Garden of Eden.

The word "taka'ah" appears three times in the Torah:

"And Jacob firmly planted his tent on the mountain"(Gen. 31:25)
"And Laban planted his brothers at the mount of Gilad" (Gen. 31:25)
"And he imbedded the indent of the thigh of Jacob" (Gen. 32:25)

The first verse implies that Jacob wanted to "plant" his tent (referring to his wife) and himself on the mountain [in Hebron] of Cave of Machpela . For the caves were multi-layered, the upper ones being on the cave of the higher mountain and the lower cave being in the lower mountain. The way he did this was to pray to G‑d with earnest intent that he and his wife should merit burial at this place [the passageway to Garden of Eden]. This was preordained from the six days of Creation.

All those that live in Safed during these times of exile has an advantage over all [those that dwell in] the other cities of Eretz Yisrael….

Laban also "planted" his brothers, for Laban understood through his powers of evil what significance this place has. Therefore he attempted to prevent Jacob from meriting burial there. He really wanted to kill Jacob and replace him for his brothers. His brothers refer to Esau and Ishmael, whom have some attachment to the cave through Abraham and Isaac. If Jacob wouldn't be buried there, then none of his descendants would be able to use that passageway. Rather all the nations who are connected to Esau and Ishmael would gain access through their attachment to those that were previously buried there (Abraham and Isaac). This is what is meant when the Sages tell us that "Laban wanted to uproot everything" (Midrash HaGadol 31:22, Haggadah of Pesach, S'mag Positive Commandments 140).

This was the intention of the archangel of Esau attacking Jacob. As it says, "And he imbedded the indent of the thigh of Jacob" (Gen. 32 25). He wanted to make Jacob blemished, in order that he be disqualified from burial in Cave of Machpela together with the Forefathers - and instead replace him with Esau and his wife. Yet his plans were foiled by G‑d's healing of Jacob immediately after their conflagration. As is stated, "And Jacob arrived complete" (Gen. 33 18), which The Sages interpret as being complete in the physical sense.

Likewise "Safed" is also numerically valued at 570/"taka'ah" which implies that all those that live in Safed during these times of exile has an advantage over all [those that dwell in] the other cities of Eretz Yisrael. That being as follows, he who passes away in Safed, because it is an elevated place and its air is the most pure of all places in the land, his soul upon passing away will float and fly to the earthly Garden of Eden and from there ascend to the heavenly Garden of Eden.