Rashi on Esther

Zeresh's maxim that this nation falls to dust and rises to the stars is the same sudden high/low inversion as 'the lowly were exalted and devoured the honored,' independently imaged.

Rashi's 'master of the dream' telling Mordecai the heavenly court consented to the decree is the same device as Addition A's dream: private, prophetic disclosure of God's resolve, absent from MT.

Rashi gives the same seventy-languages mechanism (they spoke in Tursi, not knowing Mordecai understood) for how he overheard the plot.

Rashi's 'Haman made himself a god, therefore Mordecai would not bow' supplies the specific theological reason for the refusal that Addition C's disclaimer of insolence and pride presupposes; not in MT.

Rashi's 'he is a Jew, warned against idolatry' matches the plus's distinction between honoring a man and elevating a man's glory above God's -- a specific idolatry-based refusal not in MT.

Rashi's specific sins -- bowing to Nebuchadnezzar's image, enjoying Ahasuerus's banquet -- match the plus's confession that Israel sinned by glorifying its enemies' gods; a rabbinic theodicy not in MT.

Rashi ties Haman's ten sons to the Ezra-era accusation that halted Temple rebuilding, the same specific Temple-opposition tradition underlying the plus's charge.

Rashi's 'until now under compulsion, now willingly' (4:16) matches the plus's premise that her queenship, from the day of her change, has brought no joy -- both read the marriage as an endured violation.

Rashi's identification of Mordecai as the one 'who saved the king from the deadly poison' supplies the specific benefactor role the plus assigns him ('our savior and constant benefactor'); the poison detail is not in MT.

Rashi is the one witness in the corpus that gives Mordecai a dream at all ('the master of the dream told him'), matching the plus's own recollection of the dream he saw and its fulfillment -- a rare, specific convergence.