מנחה. We already explained that the word portrays a gift, in connection with Genesis 4,3. The root of the word is נחה, as in Exodus 32,34 נחה את העם,

מלא קומצו, our sages in Yuma 47 explain that what the Torah refers to as קומץ is the amount of flour mixed with oil which a priest can hold when he doubles over the three middle fingers of his hands as if making a fist.

אזכרתה, the Torah employs an expression involving זכר, memory, memorial, in connection with frankincense the fragrance of which rises heavenwards, designed to bring the party offering same to the attention of his Maker. This is spelled out more clearly in Isaiah 66,3. We also find this kind of terminology in connection with the showbreads (Leviticus 24,7) which were accompanied with a bowl of frankincense for each stack of six such breads. Even the precise amount of frankincense and the amount of oil it contains is all spelled out, as well as the difference between the different types of gift offerings. All of them contain unleavened bread as mentioned in Parshat Tzav 6,10.

וכל דבש, honey gained from trees. Dates are also called “honey.”

קרבן ראשית, the two breads made from the new wheat harvest and presented in the Temple on the Shavuot festival are called מנחה חדשה, a new “first” offering, details are found in Deuteronomy 26,2. The first fruit mentioned in that verse are also included.

'תקריבו אותם לה, they are presented in the courtyard of the Temple, the עזרה, and a “weaving” is performed with them, but they do not wind up on the altar.

ואם תקריב, when you offer the “Omer,” not “if you offer, etc.”

גרש, similar to the same word with the letter ס as in Lamentations 3,16 ויגרס בחצץ שיני, “He broke my teeth on gravel.” Here the term means that the grain is to be ground in a mill.