Let's Get Textual (3)

Rashi Selects Among Midrashim

ויקחו בני אהרן נדב ואביהוא איש מחתתו ויתנו בהן אש וישימו עליה קטרת ויקרבו לפני יהוה אש זרה אשר לא צוה אתם
ותצא אש מלפני יהוה ותאכל אותם וימתו לפני יהוה

And Nadav and Avihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not. And there went out fire from the LORD, and devoured them, and they died before the LORD. (Lev 10:1-2)

On the spot, Rashi provides two midrashim: (a) Because they taught Jewish law in the presence of Moshe, a sign of arrogance and/or disrespect; and (b) They entered the sanctuary in a state of drunkenness.

However, elsewhere in his commentary Rashi provides other midrashic explanations for the deaths of Aharon's two sons.

(c) On Exodus 24:9 he tells us that they were killed because they looked at the glory of God at the time the Torah was given.

(d) On Leviticus 10:2 he tells us that they deserved death for participating in the sin of the Golden Calf.

(e) And on Leviticus 16:1 he says their crime was that they "came near to God."

So here are today's questions: (1) Why did Nadav and Avihu die? (2) Why does Rashi give different answers in different places? (3) What was Rashi's true opinion on the matter? and what do the answers to questions 1-3 tell us about Rashi and his way with midrashim?

I'll be back later with my answers.

Update
Answers:

(1) Why did Nadav and Avihu die?
No one knows. Not exactly.

(2) Why does Rashi give different answers in different places?
Because Rashi's intention is not to tell us what happened, but to address textual issues. He only quotes the midrashim that can address the text in question, as follows:

Lev 10:1-2: The verse says "[they] offered strange fire before the LORD, which he commanded them not" suggesting the bringing of the fire had been commanded, but they decided to bring it themselves on their own authority. This shows that they didn't check with Moshe, and decided law questions on their own, which fits with (a) above.

Lev 10:1-2: Immediately after the death of N and A, Aharon was commanded by God not to enter the sanctuary when intoxicated. Why did this commandment follow the tragedy? The answer is (b) above.

Likewise (c) (d) and (e) above fit what is written in the respective verses.

(3) What was Rashi's true opinion on the matter?
Unknown, and irrelevant.

(4) What do the answers to questions 1-3 tell us about Rashi and his way with midrashim?
That he didn't necessarily think Midrashim were historical fact. What he seems to have thought is they represent the best efforts of the Rabbis who came before him to address textual anomalies. This might be why he demonstrates no compunction about tweaking midrashim, as needed, to make them work better with the textual issue he is attempting to address.