יורה דעה ק״עYoreh De'ah 170

Se’if 1א׳

יִשְׂרָאֵל שֶׁלָּוָה מָעוֹת מֵעוֹבֵד כּוֹכָבִים בְּרִבִּית, אָסוּר לְיִשְׂרָאֵל אַחֵר לִהְיוֹת לוֹ עָרֵב. שֶׁכֵּיוָן שֶׁבְּדִינֵיהֶם תּוֹבֵעַ הֶעָרֵב תְּחִלָּה, נִמְצָא הֶעָרֵב תּוֹבֵעַ אֶת יִשְׂרָאֵל בְּרִבִּית שֶׁהֶעָרֵב חַיָּב בָּהּ לָעוֹבֵד כּוֹכָבִים. לְפִיכָךְ, אִם קִבֵּל עָלָיו הָעוֹבֵד כּוֹכָבִים שֶׁלֹּא יִתְבַּע אֶת הֶעָרֵב תְּחִלָּה, הֲרֵי זֶה מֻתָּר. הַגָּה: וְהָאִדָּנָא מִסְּתָמָא הָוֵי כְּאִלּוּ קִבֵּל עָלָיו הָכִי, דִּסְתָם עַרְבוּת כָּךְ הוּא. (טוּר). וְדַוְקָא בְּמָקוֹם שֶׁהַמִּנְהָג כָּךְ שֶׁתּוֹבְעִין הַלֹּוֶה תְּחִלָּה. וְיֵשׁ אוֹמְרִים שֶׁאֵינוֹ אָסוּר אֶלָּא בְּעָרֵב שְׁלוֹף דּוֹץ (פֵּרוּשׁ עָרֵב שֶׁמְּנַקֶה אֶת הַלֹּוֶה מִדִּין הַמַּלְוֶה, כִּשְׁלוֹף דּוֹץ שֶׁהוּא מִין עֵשֶׂב שֶׁמְּיַבְּשִׁין אוֹתוֹ וְרוֹחֲצִין בּוֹ אֶת הַיָּדַיִם לְהַעֲבִיר הַזֻּהֲמָא), דְּהַיְנוּ שֶׁאֵין דִּין הַמַּלְוֶה עִם הַלֹּוֶה כְּלָל, שֶׁהוּא יָכוֹל לִדְחוֹתוֹ אֵצֶל הֶעָרֵב. הַגָּה: וְאִם עָבַר וְנַעֲשָׂה עָרֵב בַּעֲדוֹ, צָרִיךְ לְשַׁלֵּם כָּל הֶפְסֵד הַמַּגִּיעַ לוֹ עַל יָדוֹ אֲבָל אֵינוֹ צָרִיךְ לָתֵת הָרִבִּית שֶׁנּוֹתֵן בִּשְׁבִילוֹ, דְּאֵין אוֹמְרִים לִתֵּן רִבִּית (טוּר). וְאִי כְּבַר פָּרַע לוֹ הָרִבִּית, אֵין מוֹצִיאִין מִיָּדוֹ דְּלֹא גָּרַע מֵאֲבַק רִבִּית. (סְבָרַת הָרַב).

An Israelite who borrowed money from an idolater (oved kokhavim — the standing term for a gentile) at interest — it is forbidden for another Israelite to be a surety for him. For since by their laws he claims from the surety first, the surety is found to be claiming from the Israelite the interest in which the surety is liable to the idolater. Therefore, if the idolater accepted upon himself that he would not claim from the surety first, this is permitted. Hagah [Rema]: And nowadays, in the ordinary case, it is as though he had accepted this upon himself, for a plain suretyship is such. (Tur) And this is specifically in a place where the custom is such, that they claim from the borrower first. And there are those who say that it is not forbidden save with a shelof dotz surety (that is, a surety who clears the borrower of the lender's claim, like shelof dotz, which is a kind of herb that they dry and wash the hands with it to remove the grime) — that is to say, where the lender has no claim upon the borrower at all, for he is able to put him off upon the surety. Hagah [Rema]: And if he transgressed and became a surety for him, he must pay every loss that reaches him through him; but he need not give the interest that he gives on his behalf, for we do not say to a man to give interest (Tur). And if he has already paid him the interest, we do not take it out of his hand, for it is no worse than dust of interest (a lesser, rabbinic degree of interest). (the reasoning of the Rav)

Se’if 2ב׳

וְכֵן עוֹבֵד כּוֹכָבִים שֶׁלָּוָה מִיִּשְׂרָאֵל בְּרִבִּית, אָסוּר לְיִשְׂרָאֵל לִהְיוֹת לוֹ עָרֵב. הַגָּה: אֶלָּא אִם הִתְנָה עִם הָעוֹבֵד כּוֹכָבִים שֶׁכָּל זְמַן שֶׁיֵּשׁ לוֹ לִפְרֹעַ לֹא יִדְחֶנּוּ אֵצֶל הֶעָרֵב, אָז שָׁרֵי לְקַבֵּל הַקֶּרֶן וְהָרִבִּית מִיִּשְׂרָאֵל אִם לֹא יִפְרַע הָעוֹבֵד כּוֹכָבִים. (טוּר). וְאִם הַיִּשְׂרָאֵל עָרֵב לוֹ בְּעַד הַקֶּרֶן וְלֹא בְּעַד הָרִבִּית, אֶלָּא יֵשׁ לוֹ לִקַּח הָרִבִּית מִן הָעוֹבֵד כּוֹכָבִים, אוֹ לְהֶפֶךְ, שֶׁעָרֵב לוֹ בְּעַד הָרִבִּית וְלֹא בְּעַד הַקֶּרֶן, מֻתָּר. וְדַוְקָא שֶׁהָעוֹבֵד כּוֹכָבִים לוֹקֵחַ הַמָּעוֹת מִיַּד הַמַּלְוֶה, אֲבָל אִם יִשְׂרָאֵל עָרֵב וּלְקָחָן מִיָּדוֹ, אַף עַל פִּי שֶׁעוֹשֶׂה בִּשְׁבִיל הָעוֹבֵד כּוֹכָבִים, אָסוּר. (ת"ה סי' ש"א). וְדַוְקָא בְּלֹא מַשְׁכּוֹן, אֲבָל אִם נוֹתֵן לוֹ מַשְׁכּוֹן שֶׁל עוֹבֵד כּוֹכָבִים בְּעַד הַקֶּרֶן, יָכוֹל לְעָרֵב לוֹ בְּעַד הָרִבִּית, דְּעִקַּר הַלְוָאָה עַל הַמַּשְׁכּוֹן, אַף עַל גַּב דְּהוּא נְטָלָן מִיַּד יִשְׂרָאֵל הַמַּלְוֶה, וּכְאִלּוּ הִלְוָה לְיַד עוֹבֵד כּוֹכָבִים דָּמִי. (סְבָרַת הָרַב). וְאִם הָיָה לְיִשְׂרָאֵל מַשְׁכּוֹן מֵעוֹבֵד כּוֹכָבִים, אוֹ עָרֵב עוֹבֵד כּוֹכָבִים, וּבָא יִשְׂרָאֵל וְאָמַר לוֹ לַמַּלְוֶה שֶׁיַּחֲזֹר לָעוֹבֵד כּוֹכָבִים מַשְׁכּוֹן שֶׁלּוֹ אוֹ שֶׁיִּפְטֹר עָרֵב הָעוֹבֵד כּוֹכָבִים וְהוּא עָרֵב לוֹ, צָרִיךְ לְשַׁלֵּם לוֹ כָּל הַקֶּרֶן וְהָרִבִּית שֶׁעָלָה עָלָיו עַד אוֹתוֹ הַיּוֹם, אֲבָל לֹא הָרִבִּית שֶׁיַּעֲלֶה עָלָיו מִכָּאן וָאֵילָךְ (מָרְדְּכַי פ' א"נ בְּשֵׁם ראבי"ה), אִם לֹא שֶׁהַמַּשְׁכּוֹן הָיָה שָׁוֶה יוֹתֵר דְּאָז צָרִיךְ לְהַעֲלוֹת לוֹ רִבִּית עַד כְּדֵי דָּמָיו שֶׁל הַמַּשְׁכּוֹן אוֹ לְהַחֲזִיר לוֹ מַשְׁכּוֹנוֹ. (בֵּית יוֹסֵף וב"ז סִימָן שע"ד) וְאִם זָקַף הָעוֹבֵד כּוֹכָבִים הַקֶּרֶן עִם הָרִבִּית, אָז אֲפִלּוּ מַה שֶּׁיַּעֲלֶה עָלָיו אַחַר כָּךְ הָוֵי כְּקֶרֶן וְצָרִיךְ לְשַׁלֵּם לוֹ הַכֹּל (מָרְדְּכַי וּלְדַעַת ת"ה אַף הָרֹא"שׁ סוֹבֵר כָּךְ ומהרי"ק שֹׁרֶשׁ קל"ו) אֲפִלּוּ לֹא הָיָה הַמַּשְׁכּוֹן שָׁוֶה, אוֹ אֲפִלּוּ לֹא הָיָה לוֹ מַשְׁכּוֹן כְּלָל אֶלָּא פָּטַר עָרֵב עוֹבֵד כּוֹכָבִים שֶׁהָיָה לוֹ.

And likewise an idolater who borrowed from an Israelite at interest — it is forbidden for an Israelite to be a surety for him. Hagah [Rema]: Unless he stipulated with the idolater that so long as he has the means to pay he shall not put him off upon the surety; then it is permitted to receive the principal and the interest from the Israelite if the idolater does not pay. (Tur) And if the Israelite is a surety for him for the principal and not for the interest — rather he has to take the interest from the idolater — or the reverse, that he is a surety for him for the interest and not for the principal, it is permitted. And this is specifically where the idolater takes the money from the hand of the lender; but if an Israelite is a surety and took it from his hand, even though he does so on behalf of the idolater, it is forbidden. (Terumat haDeshen, siman 301) And this is specifically without a pledge; but if he gives him a pledge of an idolater for the principal, he may be a surety for him for the interest, for the root of the loan is upon the pledge — even though he took them from the hand of the Israelite lender, it is as though he had lent into the hand of an idolater. (the reasoning of the Rav) And if an Israelite had a pledge from an idolater, or an idolater as a surety, and an Israelite came and said to the lender that he should return to the idolater his pledge, or that he should discharge the idolater surety and he will be a surety for him — he must pay him all the principal and the interest that has come upon it until that day, but not the interest that will come upon it from now on (Mordechai, chapter "Which is interest", in the name of Raavyah), unless the pledge was worth more, for then he must add interest for him up to the value of the pledge, or return him his pledge. (Beit Yosef, and Binyamin Ze'ev, siman 374) And if the idolater set the principal together with the interest, then even what comes upon it afterwards is as principal, and he must pay him the whole (Mordechai; and according to the view of the Terumat haDeshen the Rosh too holds so; and Maharik, shoresh 136), even if the pledge was not worth it, or even if he had no pledge at all but discharged an idolater surety that he had.