motzia shabbas

the rav one time gave a speech ow it saddens him that no-one celebrates Friday, noone gets excited for shabbas and wants it to come. because observing Friday highlights the excitement and connection a jew feels to shabbas. I wanna highlight the following in motzie shabbas as well

The fourth Perek of Maseches Pesachim (50a-b) opens with a discussion of different Minhagim in regards to doing work on Erev Pesach. One of the Braisos raised declares that one who works during Erev or Motzei Shabbos or Yom Tov, among other times, will not see a Siman Bracha, signs of blessing, from that labor.

there is a bershaih that says that anybody who works on motzah shabbas or Yom Tov will not see siman Barcha from that labor.
Q-ok ok so seems like no siman barcha isn't to big of deal but what exactly is the problem of working? there is no isur melchaca on M"S I mean if u made Halacha who cares?
so first we need to clarify-
Q- what time period are we talking about?
the raavya (siman 495) suggest one way to read the gemrha

ravvaya- you need to say havdalah its talking about those minutes that you dont say havdlah. even thought shabbas is over you need to make a declaration that it is.
(Q- if you haven't made havdalla yet why is it only siman barcha? (for example the gemrah in shabbas 150b declares its asur. )
tosfos and the ran say something diffrint

tosfos says that are gemrahih in peschaim is talking about a minhag that the woman would wait for the men to come home from shul before saying havdalh. this additional waiting period is clearly not mandated, but a meritorious practice which voluntarily extends the duration of Shabbos. Therefore, the Gemara’s lukewarm “Aino Ro’eh Siman Bracha” fits the nature of the practice.
the orcus Chaim gives a third approach. by brining a tosfos rebuinu pertez

RP-is to refrain from work for the entire duration of Saturday night. reason is Ra’ah’s explanation for the Minhag: a person should demonstrate that they are so upset that Shabbos has ended that they simply have no strength for work or creative labor.
they argue thats why we have Melava Malka, one should be so upset from Shabbos departing that he needs a meal to regain his strength.
all three shitas make it into the Shulchan crouch (siman 299)
the last approach highlights the idea of
The Gemara is pushing us to refrain from Melacha as a statement of an emotional connection to Shabbos, even though Shabbos has technically ended. Motzei Shabbos should not be a time to jump straight back into Melacha, but a time to take leave from and process the past 25 hours. After an uplifting Shabbos, the last thing we should want to do, according to the Orchos Chaim’s read of the Gemara, is push it away faster by quickly returning to Melacha.
we can prove this by looking at Erev shabbas.
in a parrel gemrha where it talks about not working on Erev shabbas the Shulchan Aruch rights

when talking about melcha it says that any meclhca that is to help you get ready for shabbas its mutter.
Q-why is that ok ?
the point the gemrhah is trying to make is that
anyone who ignores Shabbos’s approach and instead chooses to perform Melacha is missing the point, and will not see Siman Bracha from that work. Just like the Erev Shabbos portion of the Gemara is about the way we should prepare for Shabbos, it is likely that the Motzei Shabbos part is its inverse: how to properly take leave of Shabbos.
Q- so the orchas Cham make alot of since how can we explain the other two sides?
What do the Raavya and Tosfos have to say about the proper feelings we should have as we take leave of Shabbos?
By limiting the scope of how long Melacha should be avoided, they don’t seem to be coming from the same place as the Orchos Chaim. What might their stance be?
Q-well what is meclahca and why is it asur?
perhaps they dont see melchaca as a reminiscent of some non holy thing they rember the the point of this world is to go out and work and create ( if that true why cant you do it right away ) (MAKE SHARP )
they see shabbas as a burst of inspiration to remind us why we engage with Melacha in the first place. Shabbos reminds us that as long as we respect Hashem as our ultimate Creator and Leader, the work that we do during the week can be intensely meaningful. With this perspective, Melacha on Motzei Shabbos isn’t a sad sign of lost Kedusha, but an indication that your Shabbos was spent properly and is yielding productive results. ( EXPLAIN WHAT THE PIONT OF SHABBAS IS TO THEM)
for the final part we can see both perspectives in havdallah.
hazal instituted two extra Brachos as part of a regular Saturday night Havdala: Borei Minei Besamim, and Borei M’orei HaEish.
Q- Why are we meant to make these two Brachos, with no natural connection to either Shabbos or the upcoming week,
Q- why during Havdala?
the aruch hasheln explains

the point of besamim - is revive our upset, sad souls, troubled by the loss of the Neshama Yetera. Leaving Shabbos,
Q-who is that like?
like the Orchos Chayim,
fire -on fire reminds us of that incredible force which was gifted to Adam after the first Shabbos, which Raavya and Tosfos make room for. Fire, that powerful tool which allows humanity to bend nature to its will, symbolizes our commitment to returning to Melacha and shaping the world with the inspiration of a properly observed Shabbos
Both perspectives are true and need to be balanced.
The Rav’s Erev Shabbos Jew expresses an excitement for the upcoming Shabbos, an excitement which the Rav observed was sorely lacking in contemporary America. Our Motzei Shabbos Jew is called to walk a fine line: on the one hand, to appreciate and pine for the rarefied atmosphere of a Shabbos experienced as a Mei’ein Olam Haba. That cannot just mean eating a good cholent and settling in for a long afternoon nap; to truly feel this, Shabbos needs to consistently be a day of growth and connection. That entails Torah, discussing significant topics with family and friends, reflecting on the previous week, and mentally preparing for the upcoming one. It should be difficult to walk away from a Shabbos like that.
On the other hand, our Motzei Shabbos Jew is charged with appreciating not just the obvious Kedushas Shabbos, but also the opportunities inherent in engaging with the world. To be excited for the return to Melacha, he must see his occupation during the week as more than just a way to make some money and put food on the table. This perspective sees our creative involvement with and molding of the world a Kiyum of Hashem’s assignment to humanity to fill the world and conquer it – to use the resources at our disposal to craft a world that functions according to Hashem’s ideals. While this duality makes for a complex experience, it also affirms two fundamental perspectives we’re meant to have on the way we live our lives: connected to Kedusha, and representing God in completing the world He gave us.