The leaders of the nation who know of this, and yet do not actively protest, are the first to be punished, as is written, “Take all of the leaders of the people and hang them up before the L-rd against the sun,” (Ibid, 4.)

Rabbi Abba asked, What is the meaning of “against the sun,” in this verse?  This is referring to a transgression against the Brit which is called sun. Referring to this, the verse speaks: “For a sun and a shield is the L-rd your G-d,” (Tehillim, 84:14) A sun and a shield, this is the holy Brit. Just as the sun rises and spreads light over the whole world, so too the holy Brit rises and spreads light over a man’s body (when its sanctity is properly guarded.) Just as a shield is used to shield a man, so too the holy Brit shields a man. Whomever safeguards its sanctity, there is no harm in the world that can come near him, and this is the meaning of, “hang them up before the L-rd against the sun,” (for their transgression against the Brit which is called sun.)

The leaders of the people are deemed responsible in every generation for this transgression, if they know of it, yet are not zealous in stamping it out. For they are required to be zealous on G-d’s behalf against this transgression (of sexual wrongdoing,) for this is (the impairment of) the Brit.

But he who enters this holiness into a foreign realm transgresses the prohibition, “Thou shall have no other gods before Me…thou shall not bow down to them, nor worship them; for I the L-rd thy G-d am a zealous G-d,” (Shemot, 20:3.) For it is all the same zealousness (for bowing down to a foreign god and bowing down to have relations with a gentile woman are considered the same.) For this reason, the Shechinah flees from such a person. Being false to the holy Brit which is stamped on a man’s flesh, is like being false to the Name of G-d. For whoever is false to the seal of the King is being false to the King himself. He has no portion in the G-d of Israel, unless through the power of a constant (great) repentance....

He who murders his child - the fetus his wife is pregnant with – by bringing about its death in the womb. For this is contrary to G-d’s blueprint and His creative workings. There is a man who kills another man, but this one kills his own child.

This act brings about three evils that the world cannot endure. These things destroy the world’s foundations, little by little, without people knowing the cause, and G-d removes Himself from the world, bringing war, famine, and pestilence upon mankind. These are the things brought about by abortion: the murder of one’s child; the destruction of G-d’s blueprint for creation; and the Shechinah is exiled and made to wander in the world without finding rest. Over these, the Shechinah weeps, and the world is punished with harsh judgments. Woe and sorrow to the man who causes this - it were better for him that he had never been born.

Zohar, Shemot 3b (cont)
It was a mark of Israel’s righteousness that, even though they were in exile in Egypt, they guarded themselves from these three sins; from transgressing the laws of Niddah; from having sexual relations with gentile women; and from abortion. In fact, they made a special effort to multiply, in open opposition to the decree that every newborn son be cast into the river. Not a single Jew aborted a pregnancy, nor slew any child at all. It was in the merit of these three things that Israel was liberated from the exile.

Zohar, Shemot 7a
Behold, we have learned that it was because of their sin, for the Jews took gentile wives and caused the holy Brit to enter into a foreign realm (profaning G-d’s Name.) This is the reason that the miracles and wondrous signs that were fitting to be performed were denied them. This was not the case in the exile in Egypt, where all of the Jews remained true to being the Tribes of Hashem. As the pure Sons of Israel they entered Egypt, and as the pure Sons of Israel, they departed.

Zohar, Shemot 23a
“And I have also established My Brit with them to give them the land of Canaan,” (Shemot, 5:4,) because they circumcise themselves. For all those who are circumcised inherit the land, for the land is only inherited by the tzaddik, and everyone who is circumcised is called tzaddik, as it is written, “Thy people are all righteous, they shall forever inherit the land,” (Yishayahu, 60:21.) Whoever is circumcised and guards the purity of the sign of the Brit is called tzaddik. Come and see with Yosef. He was not called tzaddik until he had safeguarded this same Brit, the sign of the holy foundation (Yesod.) Since he guarded its purity (by overcoming the temptations of  Potifar’s wife,) he was called tzaddik - Yosef HaTzaddik.

Zohar, Shemot 57b
Rabbi Shimon said, Fortunate are those who will remain in the world at that time (of resurrection of the dead.) And who will they be? Behold, no man will remain except for the circumcised who accepted the sign of the holy Brit, and have entered into this holy Brit in its two parts, as we have noted (the circumcision itself and the folding back of the skin,) and have guarded the Brit, not to enter into forbidden relations. These are the men who will remain, and they will be inscribed for eternal life.

How do we know this? Because it is written, “And it shall come to pass that he that is left in Zion, and he that remains in Jerusalem, shall be called holy, everyone in Jerusalem that is written to life,” (Yishayahu, 4:3.) We can learn from this that those who are left in Zion, and who remain in Jerusalem, that is, those who perform the circumcision properly enter into these two grades (of Zion-Yesod, and Jerusalem-Malchut.) And if he properly guards the purity of the Brit and is careful not to blemish it, regarding him it is written, “He that is left in Zion, and he that remains in Jerusalem shall be called holy.” These shall remain at that time, and the Holy One Blessed Be He will renew the world with them and rejoice with them. Regarding that time it is written, “May the glory of the Lord be forever; may the L-rd rejoice in his works,” (Tehillim, 104:31.)

Zohar, Shemot 194b
“And Moshe gathered together all of the congregation of the Children of Israel,”  (Shemot, 35:1.)

Rabbi Hiya began by explaining the verse, “And Shaul said to the Keni, Go depart, go down from among the Amelekites,” (Shmuel 1, 15:6.) Come and see. It is written, “I remember that which Amalek did to Israel,” (Ibid, 15:2.) What is the reason that the war that Amelek waged against Israel was singled out for remembering by the Holy One Blessed Be He, more than the wars that all other nations waged against them? Certainly, the reason is that the war with Amalek was waged on all sides, above and below. For at the same time, the evil serpent mustered its strength on high (in the spiritual battlefield,) and physically down on earth.

 Just as a poisonous snake lies in wait on the crossroads, so too Amalek was to Israel, like an poisonous snake waiting to ambush them on the crossroads, as it is written, “How he lay in wait for him on the way when he came up from Egypt,” (Ibid, 15:2.) He was lying in wait on high to defile the Mikdash (the Temple is Israel’s bond to Malchut,) and lying in wait below to defile Israel’s purity (Israel’s bond to Yesod.) How do we know this? Because it is written, “how he met thee (karcha) by the way,” (Devarim, 25:18.) The meaning of “karcha” can be understood from its alternate form “mikre” in the verse, “If there be among you any man that is not pure by reason of impurity that chances (mikre) by night,” (Ibid, 23:11.)