Kabbalah sa 2 Mga Hari 18:5: Sha'arei Kedusha

The gravest of the positive commandments are the mitzvah of offering the Paschal Lamb (Korban Pesach) and the mitzvah of circumcision. The nullification of either of these two commandments results in excision (Karet). Even more severe is the nullification of positive commandments that are punished with excision (Karet) and also violate a negative commandment, such as the mitzvah to fast and desist from all prohibited forms of labor on Yom Kippur (The Day of Atonement). Higher than this is the mitzvah of resting from all prohibited forms of labor on Shabbat, as nullifying this mitzvah is both a negative prohibition and is punishable by stoning (Skilah). Higher than this is the mitzvah to procreate, that is, to be fruitful and multiply. For even if a person is full of Torah and mitzvot, like King Chizkiyahu,⁷³⁷See Kings II 18:5 – The Torah attests about King Chizkiyahu, “He trusted in HaShem-יהו״ה, the God of Israel; after him there was not anyone like him among all the kings of Yehudah, nor among those who preceded him.” he will die in this world and not live in the coming world, because he abstained from procreating.⁷³⁸See Talmud Bavli, Brachot 10a – Notwithstanding his greatness, he was told (by HaShem-יהו"ה through His prophet Yishayahu) that because he did not bear children (since he saw with the Holy Spirit (Ru’ach HaKodesh) that his children would not be virtuous), (Isaiah 38:1), “You shall die and shall not live,” meaning, “You will die in this world and will not live in the coming world.” He indeed repented and rectified this, and thus fifteen years were added to his life. This is also the case in regard to the positive mitzvah of donning Tefillin. That is, a skull that has never donned Tefillin shall not rise in the time of the resurrection and is called a rebellious Jew who sins with his body.⁷³⁹Talmud Bavli, Rosh HaShanah 17a Greater than all these is a person who abrogates the covenant of the circumcision⁷⁴⁰Talmud Bavli, Yoma 85b; Shevuot 13a; Sanhedrin 99a; Avot d’Rabbi Natan, Ch. 26, and elsewhere. in order to cause anger.