Rashi on Bavli Megillah 9a-17a

'He abandoned Torah and entered office' matches the same specific event -- Mordecai's court appointment -- Addition A reports as the king's reward.

Mordecai becoming an officer between the two census counts is the same court appointment Addition A reports.

'No standing, no place to set foot' is the specific elimination-forever language matching Addition B's stated purpose that the enemies never trouble the kingdom again.

'Whoever denies idolatry is called a Jew' is the specific anti-idolatry rationale Addition C gives for the refusal: not exalting a man's glory above God's.

'This is a festival -- they took festival days upon themselves' is the concrete institution answering Addition C's petition 'turn our mourning into feasting.'

Identifying Esther's cry with Psalm 22 ('My God, my God, why have you forsaken me') is the specific prayer of the endangered woman Addition C supplies at this exact point.

'She heard the schoolchildren saying it in her father's house' is the same claim -- Israel's election known from birth within the family -- Addition C states.

Israel's bowing to Nebuchadnezzar's image as the ground of liability matches Addition C's specific confession, 'we have sinned ... because we glorified their gods.'

'Light -- this is Torah, for Haman decreed against studying it' matches Addition C's charge that the enemies set out to abolish God's own decree.

Haman's decree against circumcision specifically targets a divine commandment, matching 'abolish the decree of your own mouth.'

The fuller gloss identifying 'your word' with circumcision, 'given by a saying,' makes Haman's decree an attack on a commandment identified with God's own utterance -- matching 'abolish the decree of your own mouth' precisely.

Esther's immersion so as not to be repulsive to 'the righteous man' after lying with the gentile king matches Addition C's abhorrence of 'the bed of the uncircumcised.'

'Until now I was taken by force' is Esther's own account of coercion in the union Addition C disavows.

'From now on, of my own will' -- marking the point the union becomes culpable -- belongs to the same account of the marriage Addition C disowns.

'I am lost to you and forbidden to you' states the specific defilement of the union Addition C denies ever embracing.

'Even though I go to him of my own accord, it is coercion' is the same plea of unwillingness in the gentile king's bed Addition C makes.

Daniel's steward removing the king's food and wine is applied here as the specific model for Esther's own abstention, matching 'nor drunk the wine of libations.'

Esther's stated revulsion at 'drawing near Israel's enemy ... flatter this wicked man' is the same disgust at proximity to Haman Addition C voices.

'Deliver my soul from the sword,' from the same psalm, is Addition C's closing petition to be delivered from the hand of the wicked.

'An angel came' and turned the king's opening anger into 'what is your request' is the specific wrath-to-gentleness transformation Addition D attributes to God.

'Haman rose higher than Ahasuerus, saying what never entered the king's mind' is the specific favorite-outgrows-benefactor arrogance Addition E describes.

The angels' night-long cry 'ingrate, repay the one who did you a kindness' is Addition E's specific charge of doing away with gratitude toward a benefactor.

'The commoner leaps to the head, for Scripture lists him last, so he was the least, yet he leapt to the front' matches Addition E's Haman precisely: no claim of Persian blood, a mere guest, raised to second place.

'This is a festival -- they took festival days upon themselves' is the specific institution of joy in place of destruction Addition E describes.