Bavli Megillah 9a-17a

Rava's reading of 'the will of each man' as the opposed wills of Mordecai and Haman pairs them as two confronting men, matching the plus's two dragons 'ready to fight.'

'You brought us to saturation... in the days of Haman' applies water/flood-abundance imagery specifically to the Purim deliverance, matching the plus's cry-answered-by-a-great-river dream image.

'When they descend they descend to the dust, when they rise they rise to the stars,' at the turn of Haman's fortune, matches the plus's 'the lowly were exalted and devoured the honored.'

Mordecai literally treading on Haman as he mounts matches the plus's lowly-exalted-over-the-honored image.

The debate over whether feasting distant provinces first secured their loyalty gives the king a calculated policy toward his subjects, matching Addition B's self-presented policy of gentle, peaceable rule.

Identifying Memucan (Esth 1) as Haman -- an extra-MT identification -- supports the plus's characterization of Haman as the trusted counselor whose advice the king takes.

Haman's own words, 'a man esteemed by the king above all his nobles,' directly match the plus's 'awarded the second place of honor in the kingdom.'

Haman's sons' epitaph, written so they would have 'no rising again after their fall,' ironically echoes the plus's language of the enemies' destruction 'once for all... undisturbed for all time.'

Mordecai wrapping himself and standing to pray is a genuine extra-MT prayer scene for Mordecai, matching the very innovation the plus supplies (MT never shows Mordecai praying).

Mordecai called Yehudi for repudiating idolatry is the same religious-refusal claim as the plus's denial of insolence, pride, or love of glory in not bowing.

Haman explicitly 'made himself an object of worship' (idol) -- the specific extra-MT reason the plus's Mordecai gives for not bowing, so as not to exalt a man's glory above God's.

Mordecai called 'Yehudi' because he repudiated idolatry is the same substantive claim as the plus's account of his refusal to bow so as not to exalt a man's glory above God's.

The a fortiori linking Exodus redemption to obligatory praise/song matches the plus's petition to 'hymn your name... and not blot out the mouths of those who praise you.'

Esther's merit traced through inherited family modesty (Rachel, then Saul) matches the plus's appeal to what she 'heard from my birth, in the tribe of my family.'

'They bowed to the image' as the generation's sin directly matches the plus's confession 'we glorified their gods.'

Esther's own inquiry into whether Israel's sin caused the decree matches the plus's confession that they sinned and were delivered into their enemies' hands.

The angels' complaint over missing lambs, doves, altar, priestly garments matches the plus's charge that the enemies aim 'to quench the glory of your house and your altar.'

'Not the one thing that would divide the kingdom -- the building of the Temple' matches the plus's charge that the enemies aim to quench the glory of God's house.

'We are slaves... God has not forsaken us... in the time of Haman' specifically frames the Esther-era Jews as enslaved, matching the plus's 'the bitterness of our slavery.'

The same self-deified-Haman tradition explains the plus's fear that 'a mortal king' would be 'marvelled at forever' in place of God.

'A man, and not a king' -- denying Haman royal status -- matches the plus's fear that a mortal king be 'marvelled at forever' in God's place.

'He prepared it for himself' (Haman's gallows turned on him) is the precise reversal-of-plot-upon-plotter the plus's prayer requests: 'turn their own plan back upon them.'

Esther's prayer names the king 'the lion' (Ps 22), exactly as the plus's prayer names the king 'the lion' and asks for a word before him -- a specific, non-MT title for Ahasuerus shared by both.

Esther immersing after leaving Ahasuerus's lap to sit in Mordecai's treats union with the gentile king as defiling, matching 'I abhor the bed of the uncircumcised and of any foreigner.'

Esther showing her menstrual blood to the sages is the same unusual niddah imagery attached to Esther independently of MT, matching the plus's 'menstrual cloth.'

Esther secretly maintaining Jewish dietary practice at the Persian court is the specific extra-MT detail shared with the plus's claim she avoided forbidden food.

R. Yohanan's tradition that Esther ate only seeds/pulse (citing Daniel) is the same court-food-avoidance motif the plus asserts in her own voice.

'Because they derived benefit from that wicked man's banquet' names precisely the sin the plus's Esther distances herself from: 'nor have I honored the king's banquet.'

The heavenly voice's warning that the banquet reuses the Temple vessels for which an earlier generation perished directly grounds the plus's denial that Esther 'drunk the wine of libations' or 'honored the king's banquet.'

Esther's plea to be delivered 'from the power of the dog... from the lion's mouth' matches the plus's closing petition to be delivered 'from the hand of the wicked... from my fear.'

The angel supporting her sinking neck matches the plus's queen who 'collapsed... and sank down' in a faint. One of the parallels the scholarly literature already records (control P06).

The three-angel intervention causing a favorable audience matches the plus's divine intervention ('God changed the king's spirit to gentleness') at the same scene. One of the parallels the scholarly literature already records (control P06).

The sceptre's miraculous extension so it could reach Esther is the specific problem the plus solves by having the king raise the rod to touch her neck.

Haman as a village barber for 22 years, suddenly elevated, matches the plus's reflection that men honored too much by their benefactors grow arrogant.

'Pride goes before destruction,' applied to Haman at the height of his honor, matches the plus's reflection that men honored too much grow arrogant.

Haman's own words -- his vast wealth 'worth nothing to me' -- directly match the plus's reflection that men 'unable to bear their own satiety' turn on their benefactors.

'No one knew slander like Haman' directly matches the plus's 'deceiving, by the false reasoning of malice, the sincere good faith of those who hold power.'

Haman as a low-born barber suddenly raised to second place matches the plus's 'a stranger to the blood of the Persians... having come to us as a guest.'

'A slave who acquires property -- to whom does the slave belong?' underscores Haman's essential servile status despite his rise, matching the plus's 'stranger to the blood of the Persians... who came to us as a guest.'

The sleepless king's suspicion that Esther and Haman conspire to kill him matches the plus's specific charge that Haman sought 'to deprive us of our power and even our life.'

Esther's charge that Haman, having had Vashti killed out of jealousy, now seeks the queen's life matches the plus's charge that Haman sought 'to deprive us of our power and even our life.'

'Israel occupied themselves with Torah, the nations did not' matches the plus's finding that the Jews 'govern themselves by the most just laws.'

Haman's daughter's death alongside his humiliation supports the plus's report that Haman's household was destroyed together with him.

'God created the remedy for the wound' before it fell -- divine foresight behind the reversal -- matches the plus's 'God, who rules over all things, has made for them a day of joy instead of destruction.'

The same 'everlasting sign... days of Purim' establishment of a perpetual festival matches the plus's instruction to keep this day 'among your own named festivals... now and hereafter.'

Rereading 'the king's sleep was disturbed' as God's own agency is a striking theological reversal matching Mordecai's climactic declaration, 'these things have come from God.'

Same water-abundance imagery ('brought us to saturation... in the days of Haman') applied specifically to the Esther deliverance, matching the plus's spring-become-river dream image now identified as Esther.

'The myrtle shall come up -- this is righteous Esther' performs the same allegorical decoding (natural image = Esther) that the plus's dream interpretation performs with the river.

Rava's pairing of 'a Jewish man' (Mordecai) against 'a man, adversary and enemy' (Haman) is the same antagonistic-pair framing as the plus's explicit identification, 'the two dragons are I and Haman.'

Both apply 'signs and wonders' language specifically to the Esther deliverance -- a striking shared claim precisely because MT Esther famously lacks any overt miracle.

'All the ends of the earth saw our God's salvation... in the days of Mordecai and Esther' matches the plus's claim that God's wonders were 'such as have not happened among the nations' -- universal visibility of the deliverance.

God's preemptive weighing of Israel's shekels against Haman's future shekels is a genuine structural parallel to the plus's 'two lots, one for the people of God and one for all the nations.'

The Megillah's reading as the one perpetual addition beyond Torah matches the plus's establishment of Adar 14-15 'throughout the generations forever.'