Quoting%20commentary for Bava Metzia 5:6

אֵין מְקַבְּלִין צֹאן בַּרְזֶל מִיִּשְׂרָאֵל, מִפְּנֵי שֶׁהוּא רִבִּית. אֲבָל מְקַבְּלִין צֹאן בַּרְזֶל מִן הַנָּכְרִים, וְלֹוִין מֵהֶן וּמַלְוִין אוֹתָן בְּרִבִּית, וְכֵן בְּגֵר תּוֹשָׁב. מַלְוֶה יִשְׂרָאֵל מְעוֹתָיו שֶׁל נָכְרִי מִדַּעַת הַנָּכְרִי, אֲבָל לֹא מִדַּעַת יִשְׂרָאֵל:

Tzon-barzel is not accepted from a Jew, it being ribith. [Tzon-barzel is property for which the receiver assumes full responsibility. Its value is assessed for him, and so long as he does not return the money, they share the profits. And even though this is a superfluous Mishnah, it already having been taught (5:4): "A shopkeeper is not set up for half-profits" because he takes half-liability upon himself — how much more so here! Still, it is taught because of what follows, viz.:] But tzon-barzel is accepted from a gentile. And they (gentiles) are borrowed from and lent to on interest. The same applies to a ger-toshav (a gentile living in Eretz Yisrael who abides by the seven Noachide mitzvoth). A Jew may lend the money of a gentile by warrant of the gentile, but not by warrant of a Jew. [As when a Jew borrowed money from a gentile and wished to return it to him. If another Jew found him and said: "Give it to me and I will raise it (the repayment) for you as you raise it for him" — If he (the original borrower) placed him next to the gentile — even if the Jew (himself) gives it to him at the behest of the gentile, it is permitted. And if he did not place him next to the gentile, it is forbidden, for he (the Jew himself) would be lending him upon interest.]

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