"And at the completion of those days the king made a banquet for all the people that lived in Shushan the capital, from big to small, a seven-day party in the courtyard garden of the palace of the king" (Esther 1:5) . The Gemara (Megilla 12a) questions the seemingly ambiguous language at the end of the pasuk which seems to indicate that the banquet took place in three different locations; the courtyard, garden and palace itself. One of the answers given explains that the seating arrangements were based on social status. The commoners were placed in the courtyard, the more important individuals in the garden, and finally those of the highest prominence were accorded honor with placement in the palace. This would also explain the pasuk's choice of words of "from big to small"- not referring to age but rather to social status.
The Gemara later explains another vague pasuk: "... on benches of silver and pillars of marble, beds of gold and silver..." (ibid 1:6) which is unclear if the seating was on silver or golden couches. Rabbi Yehuda answers that those who were worthy of silver were seated on silver and those of a higher standing were seated on golden couches. Tosafos asks, (s.v. atah) why doesn't the Gemara ask a similar question earlier regarding the seating locations? Wouldn't those who were placed in the courtyard be jealous of the ones seated in the garden etc? Tosafos answers, since they couldn't see each other the possibility of jealousy didn't exist.
Ben Yehoyuda finds difficulty with Tosafos' answer since surely the simpler folk knew that others were invited deeper into the palace. If so, the question still remains. Wouldn't the commoners envy those who got better seating and wouldn't this dampen the festivities? Ben Yehoyada offers the following explanation. Feelings of jealousy only occur when one feels that a peer is within the same income bracket will he become green-eyed when he spots his friend driving a nicer car than he has. However, when his peer clearly enjoys a higher social and financial distinction, one can understand and possibly come to terms with the fact that he enjoys greater privilege. With this understanding, Ben Yohayada explains that what Tosafos meant was since the various groups at Achashveirosh's banquet could not see each other they would simply assume that those who were seated closer were of greater rank.
Mei'ovai Tichakmeini - From my enemies I become wise. Achashveirosh was sensitive to the feelings of the Jewish people, trying to make them as comfortable as possible, at his banquet of doom. Rectifying this, is a central theme in the Yom Tov of Purim. But we take it a step further. The common element of all four Mitzvos Hayom - Mikra Megilla, Mishloach Manos, Matanos Lievyonim and Seuda - is unity. We read the Megilla specifically B'rov Am - in a large gathering. We send gifts to friends and the destitute. We even join together in a festive feast with our close ones. Through not coveting that which belongs to others, we can truly join together in unity. Similarly, the custom is to dress up with masks and costumes.
I once heard that when the pauper dresses like a rich man and the rich man dresses like a pauper, no one recognizes who is who. On Purim social status doesn't matter. We all join together as Bnai Yisrael did in the times and Mordechai and Esther and accept the Oral Torah as one, just as was done by Mount Sinai. "And they encamped there together as one man with one heart". May we merit to achieve this lofty level of being satisfied with our own lot and not desiring that which our friends have.