Bava Metzia 71 - 2nd Day of Rosh Chodesh Iyar - May 9, 1 Iyar

Today's daf is sponsored by David and Mitzi Geffen in loving memory of David's father, Dr. Abraham Geffen, on his 9th yahrzeit. "The youngest of the 8 children of Rav Tuvia and Sara Hene Geffen of Atlanta, he was devoted to his wife Ethel, parents, siblings, children, extended family; and synagogue community of Beth El in New Rochelle, New York. He was a dedicated physician and served for years as the Director of Radiology at Beth Israel Medical Center in New York City." Today's daf is sponsored by Goldie Gilad in loving memory of her mother, Rivka Leah bat Sara on her 5th yahrzeit. "A woman of valor, a caring mother, a fighter and brave lone holocaust survivor who jumped out of a 2nd floor window to save herself from being attacked by Russian soldiers at the end of the war. Yehi zichra baruch." Can one loan on interest from non-Jews? Under what circumstances? A verse is brought to show that one who does not loan on interest or take bribes will retain their wealth, implying that those who loan on interest will lose their wealth. The Gemara  questions that against reality where one sees righteous people who lose their money as well, grappling with the question of 'why do bad things happen to good people.'  Rebbi raises two issues in verses from Vayikra Chapter 25, in a section related to people who become poor and those who get sold into slavery on account of their poverty. The Torah says that a Jewish slave can be sold to be a slave to a convert and that does not seem to match halakha. It also says that one cannot loan on interest to a ger toshav (one who keeps the seven Noahide laws) and  it is permitted in our Mishna. They resolve both issues and explain the verses to match the halakha. A Jew can be a guarantor on a loan from a non-Jew to a Jew with interest. Why would this potentially be a problem and under what circumstances is it permitted? The Gemara explains the cases in the Mishna where a Jew loans money of a non-Jew to a Jew on interest. There are four possible cases - two of which are permitted and two are not. A question is raised based on the law that a Jew cannot be a messenger for a non-Jew and a non-Jew cannot be a messenger for a Jew. Three answers are given, however, the second one (two different versions of Rav Ashi's answer) is rejected.