Bavli Megillah 9a-17a

'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.

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.

Esther's cry 'my God, my God, why have you forsaken me' as the Shekhinah departs at the threshold matches the plus's 'help me, alone as I am, having no helper but you' at the same narrative moment.

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

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

'Perhaps the Omnipresent will take notice and work a miracle for us' closely matches the plus's 'make yourself known in this time of our affliction, and give me courage.'

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.'

R. Abba's 'until now under compulsion, now willingly' -- Esther's coerced relations with the king -- matches the plus's revulsion at 'the bed of the uncircumcised and of any foreigner.'

Both independently attach menstrual/niddah imagery to Esther's crisis -- an unusual, specific, extra-MT motif shared between the Talmud's 'she menstruated' and the plus's 'as a menstrual cloth.'

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 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.

The angel who lifts her neck and the angel who stretches the sceptre, combined, match the plus's unique detail of the king raising the golden rod to touch her neck.

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.

'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.'

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.'

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