# Charging: When you plug the wall charger into or out of the phone constitutes a violation of creating or breaking a circuit which is forbidden.<Ref>See above.</ref>
==The Shabbos App==
<font color=red>''This piece is in the process of being written since many details about the app are undisclosed.''</font> Also, see the [[Talk:Electricity_on_Shabbat| discussion page]].
* ''Rabbinic Approval'': Firstly, let us point out that they don't present any rabbinic approbations.<ref> As of 10/3/14 the [http://www.shabbosapp.com/ Shabbat App site] does not have any rabbinic approvals.</ref> Saying it is muter before actually getting any approval is a big chutzpa to Orthodox Judaism which takes the rabbinic opinions very seriously. The rebellious elder who is unfit to legislate isn't considered "zaken mamreh" since he has no credibility, yet his audacity and disrespect to the rabbis is greater than the person who is fit to legislate and rebels.<ref>See [http://www.theyeshivaworld.com/news/headlines-breaking-stories/213379/women-in-tefillin-rav-hershel-shachter-slams-rabbis-permitting-women-to-wear-tefillin.html Rabbi Hershel Schachter's letter] regarding women wearing Tefillin</ref>
* ''[[Grama]]'': Having the app respond randomly in a delayed fashion is not permitted because of grama: 1) The grama is completely illusionary - immediately upon touching it sends signals to the phone and randomly it'll decide to respond, that's not grama at all. Internally, the input receivers
and programming callbacks are triggered when the [https://en.wikipedia.org/wiki/Soft_key "soft keys"] are pressed. Immediately, those signals and processes go into motion even though you might not see any visible result.<ref>[http://www.yutorah.org/lectures/lecture.cfm/818766/Rabbi_Michael_Siev/Five_Minute_Halacha_-_The_Shabbos_App# Rabbi Michael Siev] and [http://www.srugim.co.il/91536-%D7%90%D7%9E%D7%99%D7%AA%D7%99-%D7%90%D7%A4%D7%9C%D7%99%D7%A7%D7%A6%D7%99%D7%94-%D7%9C%D7%A9%D7%99%D7%9E%D7%95%D7%A9-%D7%91%D7%A1%D7%9E%D7%A8%D7%98%D7%A4%D7%95%D7%9F-%D7%91%D7%A9%D7%91%D7%AA Rabbi Yitzchak Rosen] from tzomet present this argument against the Shabbos App; the process is set in motion immediately even if the response is delayed. See details about touchscreen technology on [https://en.wikipedia.org/wiki/Touchscreen#Technologies wikipedia].</ref> 2) The entire idea of defining grama as a delay is very questionable. Rav Soloveitchik<ref>cited by Rav Schachter in Bikvei HaTzoan Siman 7</ref> holds that grama is only when something is completely disconnected physically and temporally from the initial action. However, if a delayed result is the product of a series of a chain reaction or a process, that is all considered your original action. Accordingly, this would be forbidden.<ref>See [http://www.cross-currents.com/archives/2014/10/06/whats-shabbos-app/ Rabbi Yitzchak Adlerstein's] argument against the Shabbos App which is similar to this approach in not defining grama as a delayed reaction. </ref> 3) Even if it is actually considered grama, grama is forbidden according to the Rama 334:22.
* ''Eino Kayama'': Having the data erased hourly is not a reason to permit writing on smartphone. 1) Writing in a non-permanent fashion is still asur m'derabbanan.<ref>Mishna (Shabbat 104b), Rambam (Shabbat 11:15), Shulchan Aruch 340:4</ref> 2) It is not temporary - anything which lasts as long as you need it to last even if it is erased afterwards isn't temporary.<ref>Rav Hershel Schachter ([http://www.yutorah.org/lectures/lecture.cfm/799655/Rabbi_Hershel_Schachter/Shiur_#28_-_Shabbos_-_Boneh,_Koseiv Gemara Shabbat Shiur #28 (min 32-3)]) explained that every writing in the world is temporary. Rather the Mishna considers anything that doesn't last as long as a person would normally need it for to be temporary. However, a camera system which is deleted after some time is considered permanent since it serves the intended purpose by being recorded and kept for as long as it is was necessary. He added that this is reasonable since this is how the industry makes such camera's and doesn't consider the recording to be flawed in that it doesn't last forever.</ref> 3) The quality of the writing is permanent. Even though when you write it you know that you'll erase it soon or you set up a system which will erase it soon, the writing in it of itself is permanent if not erased afterwards.<ref>Avnei Nezer OC 180</ref>
* ''Zilzul Shabbat'': The Gemara Sanhedrin 46a describes a case in which the supreme court in Yerushalayim condemned a person who rode a horse on Shabbat. Even though technically, riding a horse on Shabbat is only a rabbinic prohibition, it is considered a serious infraction upon the sanctity of Shabbat.<ref>Rambam (Sanhedrin 24:4) codifies this.</ref> According to Rav Moshe and many gedolim this would be considered zilzul Shabbat.<ref>Igrot Moshe OC 4:60</ref> The burden of proof is upon the one trying to deviate from the standard practice to show that this isn't zilzul.<ref>Mishna (Bava Kama 76a)</ref>