(Mishnah): If one said 'Alai Olah', he must offer it in the Mikdash;

If he offered it in Beis Chonyo (a place in Alexandria where certain Kohanim would offer (Tosfos - Korbanos of Nochrim) to Hash-m - this will be explained more on Amud B), he was not Yotzei.

If he said 'Alai Olah (on condition) that I will offer (it) in Beis Chonyo', he must offer it in the Mikdash;

If he offered it in Beis Chonyo, he was Yotzei.

R. Shimon says, it is not an Olah.

If one said 'I am a Nazir', he must be Megale'ach (bring Korbanos Nazir upon finishing Nezirus) in the Mikdash. (Megale'ach literally means 'shave', but this is done outside the Mikdash.)

If he was Megale'ach in Beis Chonyo, he was not Yotzei;

If he said 'I am a Nazir, (on condition that) I will be Megale'ach in Beis Chonyo', he must be Megale'ach in the Mikdash;

If he was Megale'ach in Beis Chonyo, he was Yotzei.

R. Shimon says, he is not a Nazir.

(Gemara) Question: Why was he Yotzei? (A Korban slaughtered outside the Mikdash is Pasul.) it is as if it was killed (and not slaughtered)!

Answer #1 (Rav Hamnuna): It is as if he said 'Alai Olah on condition that I will have no Acharayus (obligation to bring another Korban if the animal I will be Makdish is lost or disqualified.)

Question (Rava - Seifa): If one said 'I am a Nazir, I will be Megale'ach in Beis Chonyo', he must be Megale'ach in the Mikdash. If he was Megale'ach in Beis Chonyo, he was Yotzei.

You cannot say that it is as if he said 'I am a Nazir on condition that I will have no Acharayus for Korbanos Nazir.' Until a Nazir brings Korbanos, the prohibitions of Nezirus apply to him!

Answer #2 (Rava): One who vows on condition to offer in Beis Chonyo does not intend for a real Korban, rather, a mere 'gift' to Hash-m. He is willing to offer in Beis Chonyo. He does not obligate himself to more exertion than this (e.g. to offer in the Mikdash. The case is, he is closer to Beis Chonyo than to the Mikdash.)

Version #1 (Rashi): Similarly, one who accepts Nezirus on condition to be Megale'ach in Beis Chonyo does not intend for real Nezirus, rather, just to afflict himself. He does not accept more than to (Rambam - accept the prohibitions of Nezirus until he will) be Megale'ach in Beis Chonyo. (If he were permitted to drink wine, this would be like R. Shimon!)

Version #2 (Tosfos Kesuvos 56a DH Harei): Similarly, a stipulation to be Megale'ach in Beis Chonyo shows a limit to how much he accepts to exert himself:

If he is Megale'ach in the Mikdash, he was indeed a Nazir. If not, this reveals retroactively that he never accepted Nezirus!

Answer (to Question (h), on behalf of Rav Hamnuna): Indeed, the case of Kabalas (pseudo-)Nezirus is like Rava says. However, the Reisha is a vow to bring a proper Olah without Acharayus.

R. Yochanan agrees with Rav Hamnuna:

(Rabah bar bar Chanah, citing R. Yochanan): If one said 'Alai Olah (on condition) that I will offer (it) in Beis Chonyo', and he offered it (outside the Mikdash) in Eretz Yisrael, he was Yotzei. He is Chayav Kares (for Shechutei Chutz, for it is a real Korban).

Support (for R. Yochanan and Rav Hamnuna - Beraisa): If one said 'Alai Olah (on condition) that I will offer (it) in the Midbar', and he offered it in Ever ha'Yarden, he was Yotzei, and he is Chayav Kares.

(Mishnah): The Kohanim who served in Beis Chonyo may not serve in the Mikdash in Yerushalayim, We need not teach that if they served something else (idolatry, they are disqualified) - "Ach Lo Ya'alu Kohanei ha'Bamos El Mizbach Hash-m bi'Yerushalayim Ki Im Achlu Matzos b'Soch Acheihem." They are like Ba'alei Mumim - they receive a share of Kodshim and eat, but they may not offer.

(Gemara - Rav): If a Kohen slaughtered to idolatry, his Korban is Re'ach Nicho'ach (pleasing to Hash-m).

(R. Yitzchak): What is his source? He learns from "Ya'an Asher Yesharesu Osam Lifnei Giluleihem v'Hayu l'Veis Yisrael l'Michshol Avon Al Ken Nasasi Yadi Aleihem... v'Nasu Avonam; v'Lo Yigshu Elai Lechahen Li" - only Meshares (Avodah) disqualifies. Shechitah is not an Avodah.

(Rav Nachman): If he threw blood [to idolatry] b'Shogeg, his Korban is Re'ach Nicho'ach.

(Rav Sheshes): It is not Re'ach Nicho'ach. I learn from (the Seifa of that verse) "v'Hayu l'Veis Yisrael l'Michshol Avon" - whether Michshol (Shogeg) or Avon. (Mezid).

Rav Nachman explains, Michshol of Avon (Mezid).

(Rav Nachman): I learn from "v'Chiper ha'Kohen Al ha'Nefesh ha'Shogeges b'Chet'ah vi'Shgagah" - this teaches that the Kohen atones for himself;

Question: What does this discuss?

If [he sinned in] Shechitah [to idolatry], why does it discuss Shogeg? Even if he was Mezid [he may offer]!

Answer #1: Rather, it discusses Zerikah. (Since he was Shogeg, he may offer his Kaparah!)

Rejection (and Answer #2): Rav Sheshes can say, really, it was Shechitah. It discusses Shogeg, for if he was Mezid, no (he may not offer), for he became a priest to idolatry. (We explain like the text before the censor, in Hagahas Oz v'Hadar edition, and below, at the end of this Amud.)

Rav Nachman and Rav Sheshes are consistent with what they taught elsewhere.

(Rav Nachman): If one was Mezid about Shechitah [to idolatry], his Korban is Re'ach Nicho'ach;

(Rav Sheshes): It is not Re'ach Nicho'ach.

Rav Nachman says that it is Re'ach Nicho'ach, for he did not do Avodah, Rav Sheshes says that it is not Re'ach Nicho'ach, for he became a priest to idolatry.

(Rav Nachman): I learn from a Beraisa.

(Beraisa): If a Kohen served idolatry and repented, his Korban is Re'ach Nicho'ach.

Question: What is the case? If he served b'Shogeg, Teshuvah is not needed (he never intended to sin)!

Answer #1: Rather, he was Mezid.

Question: What is the case It cannot discuss Zerikah, for this was Avodah ("Ya'an Asher Yesharesu... v'Lo Yigshu Elai" would apply)!

Answer: Rather, it discusses Shechitah.

Rejection (and Answer #2 to question 1:i): Really, he was Shogeg. It means, if he repented from the beginning, i.e. when he served he was Shogeg, his Korban is Re'ach Nicho'ach. If not, it is not Re'ach Nicho'ach.

(Rav Nachman): If one bowed to idolatry, his Korban is Re'ach Nicho'ach.

(Rav Sheshes): It is not Re'ach Nicho'ach.

(Rav Nachman): If one was Modeh to idolatry (accepted it for his god), his Korban is Re'ach Nicho'ach.

(Rav Sheshes): It is not Re'ach Nicho'ach.

They needed to argue about all of these.

Had they argued only in the first case (Zerikah), we would say that then Rav Sheshes says that his Korban is not Re'ach Nicho'ach, for he served. Shechitah is not Avodah - perhaps he would agree with Rav Nachman about it.

Had they argued about Shechitah, perhaps Rav Sheshes says that it is not Re'ach Nicho'ach, for he served. Bowing is not Avodah - perhaps he would not disqualify due to it.

Had they argued about bowing, perhaps Rav Sheshes disqualifies, for he did an action. Modeh is mere speech - perhaps he would not disqualify due to it.

(Mishnah):...All the more so another matter (idolatry) disqualifies.

Inference: Beis Chonyo is not idolatry. Our Mishnah is like R. Yehudah;

(Beraisa - R. Meir): One year (after Yom Kipur), Shimon ha'Tzadik (correctly) predicted that he would die that year.

People: How do you know?

Shimon ha'Tzadik: Every Yom Kipur I used to see the form of an elder dressed in white. He would enter and exit the Kodesh ha'Kodoshim with me. This year, I saw an elder dressed in black. He entered with me, but did not leave with me.

After Sukos, he fell sick for seven days, and died. Kohanim ceased to use Hash-m's name in Birkas Kohanim. (Tosfos Sotah 38A (Harei) - this was because they no longer merited Giluy Shechinah.)

At the time he died, he commanded that his son Chonyo be the next Kohen Gadol. Chonyo's older brother Shim'i was jealous.

Shim'i told Chonyo 'I will teach you how to serve (Tosfos - on the day of your inauguration).' He put two extra garments on him, and stood him near the Mizbe'ach. He told the other Kohanim that the garments were of Chonyo's beloved (Rashi - wife; Rambam - harlot), he had vowed to her to wear them on his first day of Avodas Kohen Gadol. They chased after Chonyo to kill him. He fled to Alexandria and built a Mizbe'ach and offered to idolatry.

Chachamim observed, how much one can be overcome with jealousy for a position he never held, all the more so one who held it (should not be demoted, lest he ruin himself)!

R. Yehudah: No. What happened was, Chonyo insisted that his older brother Shim'i be the Kohen Gadol, but later he became jealous.

Chonyo told Shim'i 'I will teach you how to serve.' He stood him near the Mizbe'ach with extra garments, and told the other Kohanim that Shim'i was fulfilling his vow to his beloved. They sought to kill Shim'i. He explained what happened, and (after verifying his story) they chased after Chonyo to kill him. He fled to the king's house. Everyone who saw him would tell the pursuers. He fled to Alexandria and built a Mizbe'ach and offered (Tosfos - Korbanos of Nochrim) l'Shem Hash-m - "ba'Yom ha'Hu Yihyeh Mizbe'ach la'Shem b'Soch Eretz Mitzrayim..."

Chachamim observed that one who fled from honor was so overcome with jealousy, all the more so one who seeks it (will be overcome with jealousy)!

Version #1 (Beraisa - R. Yehoshua ben Perachyah): If someone begins and says 'Alai Olah' (i.e. before designating an animal - this is improper, lest he not fulfill his vow), I will tie him up in front of a lion. (Tosfos - according to this text, this teaching should be earlier in the Gemara.)

Version #2 (Beraisa - R. Yehoshua ben Perachyah): Initially, if someone would have told me to rise (become Nasi), I would have tied him up in front of a lion (for he is like a Rodef. Authority buries those who bear it - heard in the name of R. Yechezkeil Levenstein; Maharal - one is very prone to be damaged by a lion, just like a leader is prone to sin);

After becoming Nasi, if someone would tell me to step down, I would pour boiling water over him (Maharal - an awesome pain, like the pain of losing authority. Maharsha - he would inflict the damage himself. The Yerushalayimi (Pesachim 6:1) explains that he would take all measures to remain Nasi, lest his replacement not be Mekadesh Hash-m as much as himself.)

We find that Sha'ul hid when Shmuel wanted to make him king. After he was king, and he sensed that David would be the next king, he sought to kill David.

Question (Mar Kashisha brei d'Rav Chisda): How does R. Meir expound R. Yehudah's verse?

Answer (Abaye - Beraisa): (Sancheriv came with a massive army to destroy Yerushalayim. He invited princes to witness his victory. Hash-m killed (virtually) the entire camp overnight.) Chizkiyah went outside and found princes in gold carriages; he made them vow never to serve idolatry - "ba'Yom ha'Hu Yihyu Chamesh Arim b'Eretz Mitzrayim Medabros Sefas Kana'an v'Nishba'os la'Shem Tzevakos."

They went to Alexandria, built a Mizbe'ach and offered on it to Hash-m - "ba'Yom ha'Hu Yihyeh Mizbe'ach la'Shem b'Soch Eretz Mitzrayim..."