Responsa על שמות 31:19
Teshuvot HaRadbaz Volume 1
Answer: You must know, that this question has perplexed many people, and perplexed many respected people, but I will inform you of my opinion on this matter. You must know, that the Shabbat was given to every Jew, for it is said (Exodus 31:13): "for it is a sign between Me and you", and since the sign of Brit Milah is for each and every one, so too the Shabbat was given to each and every one. And since the Shabbat was given to everyone, in every place, and he counts six days, and at the end of the six he makes Shabbat, which commemorates the creation, for it is written "for in six days the LORD etc.", for if you don't say this, even in the Land of Israel there is some difference.
And even if you wish to say, that by way of the addition which we add to [Shabbat's] beginning and end, this is fixed; however, this addition is biblical, and it is found that not all of the dwellers of the Land of Israel are the same in their addition, for there is some nearly four days walk from the east to the west in the Land of Israel, and even in nearby cities there is some difference, as Rabbi Yossi said (Shabbat 118b): "May my portion be with those who begin Shabbat in Tiberias and with those who end it in Zippori". So what can you say? That the Shabbat was given to everyone according to his place in which he lives, for in his place six rotations have finished, and seventh begins early in the early places and late in the later places. And they said an even bolder statement! (Shabbat 69b) He who travels in the desert, and does not know when Shabbat is, counts six days from the day when he erred, and sanctifies the seventh, and says the blessings of the day, and does havdala after Shabbat, until here. And even though he may only do what he is minimally required to do to live, this is because it is doubtful whether it is Shabbat for all the residents of the province that he is in, and the prohibitions of Shabbat fall upon him. Alternatively, because if it is Shabbat, the prohibition applies to the whole world, for there the difference between those who reside at the edge of the east and those who reside at the edge of the west but twelve hours or less, and it is found that he is doing melakha (=forbidden work) at the time that it is Shabbat everywhere. Anyhow, we have learned from that which he is obligated to sanctify the seventh day, that it was given to everyone to commemorate the creation, each and every one in his place. And you must know, that after he has reached an inhabited place, and found out that he erred and did melakha on Shabbat, they did not obligate him to bring an offering, not a Chatat, not an Asham, nor to confess his sins; therefore, it is apparent that he has fulfilled the commandment of Shabbat. Another proof, from what we say, a gentile who rests [for a day] is to be put to death, and not specifically the Shabbat day, rather he designated one day to rest on it. It means, that whoever works for six days and rests one day, is considered resting (fulfilling Shabbat). Another proof: The Shabbat was given at Marah, and there is some difference from Marah to the Land of Israel, for Marah is to the south and the Land of Israel is to the north, we then see that the Shabbat was not restricted to Marah or Israel, rather, the He, may He be blessed, commanded all of Israel to keep Shabbat, to Israel - to each one of them or to all of them, wherever they may be found, for it is revealed and known before Him, may He be blessed, that his sons would be exiled to the edges of the lands, and there would be a great distance between them. And we need this reason for all the holidays and for Yom Kippur, because this question applies there. And you must know, for a dispute arose between the Rishonim, what is the place where the day begins, and where the Shabbat begins, see what is written in the Kuzari (2:19-20) and the Yesod Olam; and according to all of them those who live at the edge of the east have Shabbat before those who live in the west, and it derives that these are allowed to do melakha while there are prohibited to do so, rather, we must say, that the Shabbat was given to every one of Israel, according to his place, that he count six whole days, and rest on the seventh; and through that the creation is remembered.
And even if you wish to say, that by way of the addition which we add to [Shabbat's] beginning and end, this is fixed; however, this addition is biblical, and it is found that not all of the dwellers of the Land of Israel are the same in their addition, for there is some nearly four days walk from the east to the west in the Land of Israel, and even in nearby cities there is some difference, as Rabbi Yossi said (Shabbat 118b): "May my portion be with those who begin Shabbat in Tiberias and with those who end it in Zippori". So what can you say? That the Shabbat was given to everyone according to his place in which he lives, for in his place six rotations have finished, and seventh begins early in the early places and late in the later places. And they said an even bolder statement! (Shabbat 69b) He who travels in the desert, and does not know when Shabbat is, counts six days from the day when he erred, and sanctifies the seventh, and says the blessings of the day, and does havdala after Shabbat, until here. And even though he may only do what he is minimally required to do to live, this is because it is doubtful whether it is Shabbat for all the residents of the province that he is in, and the prohibitions of Shabbat fall upon him. Alternatively, because if it is Shabbat, the prohibition applies to the whole world, for there the difference between those who reside at the edge of the east and those who reside at the edge of the west but twelve hours or less, and it is found that he is doing melakha (=forbidden work) at the time that it is Shabbat everywhere. Anyhow, we have learned from that which he is obligated to sanctify the seventh day, that it was given to everyone to commemorate the creation, each and every one in his place. And you must know, that after he has reached an inhabited place, and found out that he erred and did melakha on Shabbat, they did not obligate him to bring an offering, not a Chatat, not an Asham, nor to confess his sins; therefore, it is apparent that he has fulfilled the commandment of Shabbat. Another proof, from what we say, a gentile who rests [for a day] is to be put to death, and not specifically the Shabbat day, rather he designated one day to rest on it. It means, that whoever works for six days and rests one day, is considered resting (fulfilling Shabbat). Another proof: The Shabbat was given at Marah, and there is some difference from Marah to the Land of Israel, for Marah is to the south and the Land of Israel is to the north, we then see that the Shabbat was not restricted to Marah or Israel, rather, the He, may He be blessed, commanded all of Israel to keep Shabbat, to Israel - to each one of them or to all of them, wherever they may be found, for it is revealed and known before Him, may He be blessed, that his sons would be exiled to the edges of the lands, and there would be a great distance between them. And we need this reason for all the holidays and for Yom Kippur, because this question applies there. And you must know, for a dispute arose between the Rishonim, what is the place where the day begins, and where the Shabbat begins, see what is written in the Kuzari (2:19-20) and the Yesod Olam; and according to all of them those who live at the edge of the east have Shabbat before those who live in the west, and it derives that these are allowed to do melakha while there are prohibited to do so, rather, we must say, that the Shabbat was given to every one of Israel, according to his place, that he count six whole days, and rest on the seventh; and through that the creation is remembered.
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