Komentaryong Sumisipi para sa Ester 1:7

It is well known that Chazal (Megilla 11a) teach that Achashveirosh, like Belshatzar, used the Keilim of the Beit HaMikdash during the wild feast he held in Shushan. Many Ashkenazic Ba’alei Keriah read the words “V’Keilim MiKeilim Shonim” (Esther 1:7) in the tune of Eicha to note this sad fact.

Like this Bread of Poverty: Celebrating Passover with Elegance
Translator's Introduction:
Rabbi Bondi begins by discussing the elegance with which we should celebrate Passover: our best dishes and utensils, our finest clothes. This stands in stark contrast to the words with which we begin the Haggadah: This is the bread of poverty. The fine utensils remind us of how Israel plundered the Egyptians before leaving Egypt. If we follow it back even farther, it is also a painful reminder of how the Egyptians enslaved and robbed the Israelites in the first place. The story of Israel’s subjugation as recorded in this commentary sets the stage for the story of Israel’s redemption. It is also a not so veiled commentary about assimilation in nineteenth century Germany.
Here is the reason we use fine utensils and clothing at the Seder, each according to his ability. The first reason: To show that we left Egypt like royalty on this night on the journey to freedom. Just as royalty uses the finest utensils as befits a king (Esther 1:7), so we do the same as a commemoration of the Exodus.

BEHOLD, I HAVE GIVEN THY BROTHER A THOUSAND PIECES OF SILVER. The sheep, the cattle and the servants which he gave him were worth a thousand pieces of silver. He thus said to Sarah: “Behold, I have given much money to your brother. Now the money will serve you as a cause for the covering of the eyes of all those who look at your beauty,²⁸⁴“Had I given the money to you, people might say it was a harlot’s hire. But now that I have given it to your brother, people will say that I had to redeem myself against my will, and this will thus enable you to speak freely in your defense.” (Bachya.) closing their eyes, and those of their leaders, the seers,²⁸⁵See Isaiah 29:10, And your heads, the seers hath He covered. to prevent them looking at you and at all that belongs to you, even your manservants and maidservants. Thus your being taken forcibly to my house was for your benefit as they will fear you and cover their eyes to avoid looking at you, saying: ‘The king had to redeem himself for having stretched forth his hand to the prophet’s wife.’”
The verse thus tells that Abimelech mollified Abraham with money, and Sarah with words, so that he should not be punished on account of either of them. The verse states in conclusion, venochachath,²⁸⁶According to Ramban, as is clear from the text further on, the translation of this word is, “and she continued to protest.” as Sarah did not accept his apology, for with all this,²⁸⁷The money he gave to Abraham and the words of apology he offered her. she yet continued arguing with him, saying that she would not forgive him. The verse thus speaks in her praise. Abraham, however, was appeased, and he prayed for the king. The word venochachath is similar in usage to these verses: And with Israel ‘yithvakach’ (He has an argument);²⁸⁸Micah 6:2. But my ways ‘ochiach’ (will I argue) before Him;²⁸⁹Job 13:15. There the upright ‘nochach’ (might reason) with Him.²⁹⁰Ibid., 23:7.
It is possible that the expression, a thousand pieces of silver to thy brother, means thousands of pieces of silver, much wealth, according to the bounty of the king.²⁹¹Esther 1:7. Similarly, The smallest shall become a thousand,²⁹²Isaiah 60:22. [means that the smallest will become] a great people. Similarly: Restore, I pray you, to them even this day, their fields, their vineyards, their oliveyards, and their houses, also the hundred pieces of silver, and the corn, the wine, and oil, that ye exact of them²⁹³Nehemiah 5:11. — [here too the hundred pieces of silver refer to] many hundreds, a great deal of money.