Sifrei Aggadah on Esther: Midrash Panim Acherim, Version I

Glosses 'patshegen ha-ketav' with the Greek loanword 'antigrafon d'iggarta,' directly preserving Addition B's own heading phrase (antigraphon tes epistoles) as the midrash's lemma -- though note that LXX Esth 3:14 (non-plus, MT-parallel text) already renders patshegen with a form of antigraphon, so the loanword itself may predate the plus; still, the specific Greek document-heading vocabulary is a genuine, distinctive match.

Haman's stated grievance is explicitly ancestral -- 'the Jews have hated my fathers from of old' -- matching Addition B's distinctive temporal phrase 'those hostile of old and now' (tous palai kai nyn dysmeneis), a specific continuity-of-enmity claim MT does not supply.

Mordecai's refusal is explained as refusal of idolatry -- Haman had an idol embroidered on his garment over his heart -- grounding the refusal as religious obligation, not personal insolence, matching Addition C's exact apologia.

Mordecai's non-prostration is explicitly grounded in Torah/prophecy (Deut 27:15; Isa 2:22 'cease from man in whose nostrils is breath') as a matter of principle, matching Addition C's disclaimer that the refusal was not personal insolence or pride.

The crisis is diagnosed as punishment for the specific, named sin of eating at the gentile king's table -- matching Addition C's confession 'we have sinned before you... because we glorified their gods' as a specific sin-and-deserved-punishment frame MT does not supply.

God tells the patriarchs their sons are condemned 'because they did not sanctify my name in Nebuchadnezzar's days' -- a specific named sin, matching Addition C's confession that they were handed to their enemies 'because we glorified their gods... you are righteous, Lord.'

Haman embroiders an idol on his garment over his heart so that everyone who bows to him bows to an idol -- matching Addition C's charge that the plan is 'to open the mouths of the nations to praise vain things' and elevate a mortal to divine honor.

Michael directly manipulates Ahasuerus through the night (beating him, driving off sleep) to save the Jews -- the same 'heavenly power directly changing the king's inner state' mechanism as Addition D's 'God changed the king's spirit to gentleness.'

The gloss 'antigrafon d'iggarta' on 'patshegen ha-ketav' is the same Greek document-heading vocabulary Addition E's counter-rescript reuses (antigraphon tes epistoles) -- though note LXX Esth 3:14 (non-plus text) already renders patshegen with a form of antigraphon, so this may reflect the base translation layer rather than the plus specifically; still a genuine, if qualified, lexical echo.

That night God rises from the throne of judgment to sit on the throne of mercy after the heavenly household pleads Israel's case -- matching Addition F's specific claim that the two lots 'came to... the day of judgment before God... and God remembered his people and vindicated his inheritance,' the same judgment-to-mercy turning point tied to the identical night.