Ahavat Aztmo

The "intersectionality" of the sons of Aharon, Shaul hamelech and Shlomo hamelech.

Theirs are three comparable stories where there was good, holy intention but they did not act according to the true divine will. (As we know they are all, respectively, considered Tzadikim by chazal so we should understand their actions on a deeper level to understand their true intentions.)

The concept is well known, "rotzo" without "shov", (as described by the angels in Yechezkel.) A self-centered movement upwards to draw close to the divine without the reflective action, back downwards, to accomplish the actual intent of divine will in the world.

Nadav avihu brought an "esh zara" a strange flame, a desire without true intent.

Shaul, when he brought sacrifices early, he was rushing upwards with a thirst to have divine will, disregarding its true intent and his obligation. Shmuel hanavi told him, "does Hashem desire Olos (burnt offerings but, literally translates as "elevations" read, "to go upwards.") "listening is better than sacrifice." 

Here is also an unusual concept that chazal mention by Shaul "hizharu be'nishma" be careful about the statement "we will listen" that we proclaimed by the giving of the Torah. In general, we praise the concept of action "naseh" before "nishma", how actions importance proceeds understanding. In the story of Shaul, however, we are told "shmoa mizavch tov," listening is better than action (zevach) and does not desire arbitrary elevation (olos.) This idea is reflected in the actions of Nadav and Avihu as well, as we are told they did not ask advice from each other (lo natlu etza ze mi ze,) they didn't listen, rather, they acted.

By Shlomo hamelech as well, he married many non Jewish, foreign-nationa queens. Even though we know he converted them (and had intention to elevate their nation through this) it was still considered a "foreign desire" as it was by bnei Aharon, an "esh zara." His was an idea of when the maid servant inherits the place of the queen, "shifcha ki tirash gevirta."

This is compared to, when a person eats, they elevate the food. However, the person themselves, through their efforts, also affects a personal elevation of their soul, albiet through the energy from the food. The second, personal, elevation is the true intent of the eating, the first elevation.

The idea is that the klipas noga is only elevated until the Sefira of Malchus but Malchus, Kneses Yisrael, then gets elevated within Atzilus itself, the second elevation.

From Ohr Hatorah Achrei