A chabad.org article titled "Why the Spoon and the Feather?" addresses this. The reason given for the candle is a practical one: so that we can see the bread.
In terms of the spoon and feather:
We search with a wooden spoon so that we can burn it later. We read in the Code of Jewish Law
[SA Orach Chaim 445:3, see Rama] that if one does not find any ...
I haven’t seen an explanation written explicitly, but maybe you’ll accept a humble suggestion.
The Midrash Tanchuma, Parshas Nasso, 28 says, “Rabbi Meir and Rabbi Yehoshua ben Karcha expounded on people’s names. Elishama - Eli Shama - (Hashem said) ‘He listened to me and not to his mistress’. Amihud - imi haya hodo - ‘His splendor was with Me (and not with ...
שלומי is a Common nickname for שלמה.
I knew a man called פלטיאל.
If אלידד and אלדד has the same meaning, so it is still used.
אליצפן , עמיהוד are rarely used.
Names come and go... It's a matter of fashion. Do you think that we use the Nessim names less then we use other biblical names?
I don't think there is a special dislike for those names, you can ...
Perhaps since Memuchan and Haman are both in the Megillah, we identify one as the other "Memuchan hu Haman".
However, when we want to identify Hasach as Daniel, who doesn't appear elsewhere in the Megillah, we note that Daniel is called Hasach, but we can't say that Hasach is Daniel, because Daniel is not present in the Megillah, so it would be awkward to ...
Daniel really should be written in the
Megilla but we can’t (due to gimatria of
Haman ) so “we call him hasach
Haman we call a negative name when we
can because ................
We do that to all avoda zoro
Rambam calls God Allah, for example in Sefer Hamitzvos, Negative Commandment 5 (Kapach, p. 183), “Worshiping any other than Allah”.
כל מא יעבד מן דון אללה
כל מה שנעבד מבלעדי ה׳
Parenthetically, God was also referred to by other names in Judeo-Arabic. For example, at the beginning of the sixth maamar in Emunos Vedeos (Kapach, p. 193), R’ Saadia Gaon ...