Yirmiyahu Class 2 - Why are specific writings included in k'suvim?

[Chana2]

It is interesting that there are so many different sheetos delineating the differences between neviim and k'suvim. I previously have learned the standard differnces of the Rambam (neviim are written with nevuah and k'suvim are written with ruach hakodesh) and that neviim are the words of Hashem and  k'suvim are bilshon bnei adam (Netziv.)

However, another view is that the prophecies included in neviim were included because the neviim had a mission to prophesize these messages to the people. On the other hand, k'suvim were personal messages that were written down.

Could I infer that k'suvim didn't have to be written? If Daniel hadn't decided to write down the visions he received, we never would know them? Or if Shlomo hadn't decided to write mishlei, koheles, and shir hashirim, we wouldn't know these sayings and messages?

In regard to Megillas Esther, I know that Esther requested "kisvuni l'doros." She wanted Megillas Esther to be included in TaNaCh. Would the story of the Jews redemption on Purim have been excluded from TaNaCh if Mordechai and Esther hadn't written it down? Would it have been excluded if they hadn't urged the Rabbis to include it?

Why were the Rabbis initially reluctant to include Esther in TaNaCh?

[Ayala1]

It is fascinating to contemplate that there was a time when the canon of Tanach was not closed, and Chazal had to debate which seforim would be included, and in which sections, and which order.
This process reminds me of the machlokes of how Torah was written, was it megilah megilah, or chatuma. Meaning, was there a period of time when only part of Torah was written, and other parts were being developed, or was it given all at once as a complete work. In Rav Cooperman's sefer Pshuto Shel Mikrah he explains that the ultimate Torah was always in existance, but there was a question as to how that would translate into actual words and phrases, laws and stories. These were dependant on Benei Yisroel in the midbar. Depending on their actions, Torah in the ultimate sense of sheimos shel Hashem - of black fire written on white fire - created 2,000 years before the creation of the world, would then be translated into actual writing. It was only at the end of Moshe's life, when the madreiga of Benei Yisroel was established, that the Torah was completely sealed.
This dependance on Benie Yisroel in the midbar, and on Chazal's descision on how to select books of Tanach shows a fundamental importance attached to Benei Yisroel, and demonstrates the idea that Yisroel vi'Oraysah vi'Kudsha Berich Hu chad Hu. There are other similar areas where this connection is demonstrated, like the power of Chachamim to control Rosh Chodesh, or there are times when Chazal can even override a d'Oraysa, such as forbidding the blowing of Shofar on Rosh Hashana that fallso out on Shabbas.
I wonder if the descision of writting down or not writting down certain sefarim of Tanach, as well as their placement within Tanach can be a further demonstration of the intense linkage between Hashem, Am Yisroel and the Torah.

[Moderator]

The question of why the Rabbis were initially reluctant to include Esther in the Tanach was sent to Rabbi David and should be responded to shortly.