So in essence you do accept my question for that very same reason itself: don’t create, and there will be no need to bestow good.
And there is no answer.
Only whereas I am bound to the holy words of Rabbi Moshe Chaim Luzzatto and trying to understand them, you simply and easily “do not accept his thesis,” and that’s that…
Well, nu, fine….

What does “don’t create, and there will be no need to bestow good” mean? The Holy One, blessed be He, did not create a world so that there would be a need to bestow good; on the contrary, He wanted to bestow good, and therefore He created a world.

So we are back to the point that the purpose is with Him and not with us. That is exactly my claim. But if the purpose is with Him, there are many possibilities as to what exactly His benefit is. Maybe to bestow good, as Rabbi Moshe Chaim Luzzatto says, and maybe to watch our beehive, and maybe to repair the eternity within splendor. I don’t know.

Moreover, if the purpose is only to bestow good, and all the commandments came only to solve the bread of shame, then the commandments are arbitrary. They could have been different and achieved the same benefit. And about this Maimonides already wrote in the Guide, as did all those who deal with the reasons for the commandments, that this is not reasonable.

Why is “to bestow good” necessarily His purpose? Even when a person cares for and helps his friend, the goal is that his friend should have it good (maybe along the way he also gains a good feeling, etc.), and certainly with the Holy One, blessed be He, whose desire to bestow good does not operate through the same mechanism as human beings?

My throat is hoarse. I explained everything. Read again with an open mind and I am sure you will understand.

See at length in the column https://mikyab.net/posts/65438

There is an approach that says: the Holy One, blessed be He, has His own considerations and His own purposes.
His purposes are hidden from us, and that’s it.
By contrast, Rabbi Moshe Chaim Luzzatto comes to explain the consideration itself: in his way, the way of the good is to do good, the bread of shame, and so on.
Neither of us understands Rabbi Moshe Chaim Luzzatto’s words deeply.

Only whereas I prefer to accept his words, and to try to understand them, to look for an explanation elsewhere,
Rabbi Michi’s (well-known) approach holds: I didn’t understand it — I rejected Rabbi Moshe Chaim Luzzatto’s thesis.
I’m big enough to reject a thesis of Rabbi Moshe Chaim Luzzatto.

Democracy tolerates everything. That’s fine.
But we would be happy to hear an answer from the readers about Rabbi Moshe Chaim Luzzatto’s actual idea.

Study the writings of Rabbi Ashlag. The bestowal of good is becoming similar to the Holy One, blessed be He. In order to understand what that means, you need to study his writings (Introduction to Talmud Eser Sefirot and more).

With God’s help, 19 Kislev 5783

It seems to me that Rabbi Moshe Chaim Luzzatto’s words are simple. Obviously, someone who coped with challenges and succeeded feels much better than someone who did not try, did not fall, and did not suffer, but also reached no achievement in his life.

Best regards, Atzmon Chai Nehari-Peshititzky

To the honorable questioner,

About this exactly there is the strange dispute between Beit Hillel and Beit Shammai over whether it would have been better for a person not to have been created than to have been created… and in the end they all agreed that it would have been better for him not to have been created than to have been created. And certainly none of them cast doubt on the work of the Holy One, blessed be He. So there is a secret here. And the continuation of the secret is found in the continuation of their words: “And now that he has been created, let him examine (and some say: scrutinize) his deeds…” After the examining and scrutinizing, it is better for him to have been created than not to have been created.