Shabbat part 22

The vast majority of Ashkenazi rabbis continue to see electricity as fire, to the extent that no leniencies are accepted that would not be utilized with actual fire. On the other hand, most do not permit use of electricity on Yom Tov, when fire is, in many cases, permitted. Rabbi J.B. Soloveichik was an exception. He permitted all appliances on Yom Tov, as long as their use didn't detract from the enjoyment of Yom Tov. Thus, he permitted dish washers, but not vacuum cleaners. Today, few of his students still rely on his ruling in this area. I mentioned previously that there exists an organization in Israel called the Tsomet Institute, that creates appliances that may be used on Shabbat, primarily for the military, police, and hospitals,Most of these are electrical, and based on the idea of indirect, or delayed, action (causation).They produce a microphone, as well as a telephone, that work on a delay of one one hundredth of a second.This microphone is in use today in many Modern Orthodox synagogues. They also make a hot water machine, that heats up water for tea or coffee by means of delayed action. While some are opposed to this, it has gained wide acceptance, not only in hospitals, but in yeshiva dormitories as well. A delay would render a Biblical prohibition rabbinic, and a rabbinic prohibition permissible, in case of necessity. On the other hand, a few years ago, a company came out with a "Shabbat Switch", that was met with great opposition. It connected to the main electrical outlets of the house, turning on the power after a short delay. One could hook up not only lights, but radio, TV, and all other gadgets. Why was this different from the Tsomet appliances? Rabbis pointed out that this was not intended for emergency situations, but was, rather, designed to make Shabbat like a weekday. It might not violate the laws of Shabbat, but it essentially makes Shabbat into a dead letter. Numerous rabbinic prohibitions in the Talmud are designed to not undo the feeling of Shabbat. What would be left of Shabbat if we sat around the table while checking our cellphones, and then went to visit our friends driving our electric cars? Sepharadic and Yemenite rabbis are less convinced of the idea that electricity, especially when not used to heat metal to a glowing point, is in any way to be considered "fire", but nonetheless insist on its avoidance because of the reason of "Uvdin D'Hol" (weekday activity). Many will, however, permit electricity to be used in case of great difficulty, even without illness or danger, on condition it is turned on in an unusual manner. (as with the elbow, for example). These things are never given as absolute rulings, but are dealt with on a case by case basis. Things that may not be used on a Shabbat, such as a pen, may not be moved (muktzeh). This is a basic idea in rabbinic law. Many Sepharadic rabbis do allow moving an appliance, such as a fan, as long as we do not detach it from its power source. (Rav Ovadia Yosef permitted this with appliances that have no lighting or cooking function, but many other Sepharadic rabbis do permit even that). In short, Ashkenazi opinion generally sees electricity as either fire, or likely fire, whereas Sepharadim see it as risky, but enough of a doubt that it can be permitted in emergencies. So, is care regarding electricity a matter of halachah, or a worthwhile stringency calculated to preserve the character and sanctity of Shabbat? I have not offered answers, but I hope you now better understand the problem.