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Answer: The mishna (Bava Metzia 70b) says it is permitted to lend money to a non-Jew with interest, yet the gemara indicates that it is Rabbinically forbidden. The gemara suggests two distinctions: 1) It is permitted to lend only to ensure a basic livelihood (k’dei chayav); 2) The prohibition is to discourage business relationships that could cause a Jew to learn his counterpart’s ways, and it is therefore permitted for atalmid chacham, who is not susceptible to such relationships. According to a second version in the gemara, there is no prohibition to lend to a non-Jew.
Tosafot (ad loc.) is troubled by the fact that usury taken by Jews from non-Jews was common in their times, and presented three possible answers: 1) On this matter, which is no more than Rabbinic, we accept the gemara’s lenient version that there is no prohibition. 2) Due to great difficulty in making a living, we generally consider usury ask’dei chayav. 3) Since we anyway have to do business with non-Jews, permissibility to take interest does not change the equation on interactions. You based your question, that it should be forbidden to lend with interest in Israel, on the assumption that the third explanation is correct, which is reasonable, considering that the Rambam (Malveh 5:2) and the Tur (Yoreh Deah 159) use it. Indeed, Netivot Shalom (159:16) cites Klala D’ribbita, who suggests that it could be forbidden to lend under such circumstances. Standard practice is certainly not that way (see also Torat Ribbit 1:35), and we do feel it is important to justify it. (On an individual basis, we have no problem with the Chochmat Adam’s (130:6) praise of those who are stringent. However, making such a ruling for others is very different.)
First, we must note that this prohibition is highly unusual in that the gemara says that it does not apply to all people (i.e., talmid chacham) and that it is waived in the face of financial need. This could be a sign of focus on practical considerations, which would strengthen your question. But it is more likely a sign of great leniency and perhaps that it is not a full-fledged prohibition. It is then not difficult to rely on the opinions that there is no prohibition or that it is still considered k’dei chayav.
It is probably more correct to put this in the context of how practical halacha works. We are familiar with the concept that onceChazal, or often even post-Talmudic minhag, have forbidden something, we rarely say that things have changed and the prohibition no longer applies. A less common but still important phenomenon is that when the rabbis of a period decide, for certain reasons, to be lenient regarding a certain (usually, Rabbinic) prohibition, we do not easily reinstate the prohibition even when the leniency’s reasons have diminished. It seems that "halachic inertia" requires clear indication of strong reason to change back to old practice, even from leniency to stringency. Even in the times of the Rishonim, it seems that this prohibition was broadly ignored, even in cases where the reasons for leniency were not so strong.
Bemare Habazak - Rabbis Questions (654)
Rabbi Daniel Mann
179 - Inheritance Without Ma’aser Kesafim
180 - Taking Ribbit from a Non-Jew in Israel
181 - Saying Shemoneh Esrei Audibly
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Thus, it is justified to assume that the broad permission that developed to lend with interest to non-Jews remains intact even inIsrael.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
