(Mishnah): The following are disqualified (from judging or testifying): diceplayers, those who lend with Ribis (usury), Mafrichei Yonim (they incite doves to fight with each other), Socharei (those who sell Peros) Shevi'is, and slaves.

R. Shimon: At first, they used to call them gatherers of Shevi'is. After Anasim (people who demand the king's levy) became rampant, they called them Socharei Shemitah.

R. Yehudah: When is this? It is if he has no other profession. If he has another profession, he is Kosher.

(Gemara): A diceplayer is one who plays (gambles) with bone fragments. The same applies to one who plays with bone fragments, nut shells or pomegranate peels;

We never accept him [to be Kosher] until he breaks his bone fragments and one checks that he did a full Teshuvah;

One who lend with Ribis, we never accept him until he tears his documents, and one checks that he did a full Teshuvah;

Mafrichei Yonim - the same applies to one who incites doves [to fight with each other], or any other Behemah, Chayah or bird. We do not accept him until he breaks his boards and does a full Teshuvah.

Socharei Shevi'is - who is a merchant of Shevi'is? It is one who sits idle all years of the Shemitah cycle, and once the seventh year comes, he begins doing business with Peros Shemitah;

We never accept him until another Shemitah comes and one checks that he does a full Teshuvah.

R. Yosi says, [we must check in] two Shemitos [that he repented].

R. Nechemyah says, he must return money [that he profited through taking Peros Shemitah], and not mere verbal repentance. He says, "here is 200 Zuz; distribute them to Aniyim, what I gathered forbidden Peros."

(Beraisa): Chachamim later decreed that also shepherds (they graze their animals in others' fields), extortionists (they forcibly take things, and pay for them), robbers [mid'Rabanan, e.g. what is forbidden due to Darchei Shalom], and everyone suspected about money, their testimony is Batel.

(R. Avahu): This refers only to shepherds of small animals (i.e. that do not work. Chachamim did not decree to forbid work animals.)

(Rav Huna): Who is the Tana who taught that Mafrichei Yonim (are Pasul for Edus ha'Chodesh)? It is R. Eliezer, for a Mishnah [in Eduyos] teaches [in the name of R. Eliezer] that Mafrichei Yonim are Pasul for testimony.

Question (R. Mana, to R. Yosi): Is also this [Mishnah] of Sanhedrin like R. Eliezer?

Answer #1 (R. Yosi): It is like everyone. (All disqualify for monetary testimony);

Question: Here, (in Rosh Hashanah; the Gemara used the same wording here, even though here it should say "there") R. Yosi said that we already knew that he is Pasul for monetary testimony. What does [R. Eliezer] come to teach?

Answer: Rather, just like he is Pasul for monetary testimony, he is Pasul for capital testimony, and testimony of the [new] month is like capital testimony.

[The Seifa of that] Mishnah teaches, this is the general rule - any testimony for which a woman is not Kosher, also they are not Kosher for it. (This implies that Pesulim are Kosher for testimony for which a woman is Kosher, e.g. Sotah, Eglah Arufah, and testimony that a man died to permit his widow to remarry.) Who taught this? It is Rabanan.

Objection: Do Rabanan agree with R. Eliezer and argue with him?! (If the Reisha is like R. Eliezer and unlike Rabanan, you cannot say that the Seifa is Rabanan!)

Answer #2 (R. Yonah citing Rav Huna): All (even our Mishnah in Sanhedrin) are [only] like R. Eliezer. (Rabanan are Machshir even for monetary cases.)

This argument [of R. Eliezer and Rabanan] is like the following argument. It taught that an Ed Zomem is Pasul for all testimonies in the Torah. R. Meir says so;

R. Yosi says, when is this? When he is found to be Zomem in capital testimony, but if he was found to be Zomem in monetary testimony, he is Pasul only from that testimony.

R. Yosi is like Rabanan, and R. Meir is like R. Eliezer.