We aren’t asking for more Good, there isn’t more Good to be had. Here the preposition has to be -מִ, allow us to experience simchah from Your Good, good we are already getting. Make it easier for us to be makir tov, to recognize and notice the Good that we get.
… [But t]here is a profound difference between “Tuvekha — Your Good”, and “Yehu’asekha — Your deliverance”. One refers to things we can recognize as good times. The other acknowledges the experience of bad times, times we need to be delivered from.

Shabbos is a day to stop striving, and to take stock in how far we have come, and think about what we really want to be striving for. Less time on doing, and more on being and becoming. The Shabbos we speak about at Minchah is not only the Me’ein Olam haBa, the glimpse of the World to Come, but also of the Shabbos of today as the means to get ourselves there.

The first thing you may notice about the middle, Shabbos-related, berakhah of Shabbos Minchah is that the opening parallels the berakhah immediately before it….

But as Rav Shelomo haLevi al-Qabetz put it in Lekha Dodi, “סוֹף מַעֲשֶׂה בְּמַחֲשָׁבָה תְּחִלָּה – [Shabbos,] which was made last, was ‘Thought’ about first.” When planning, we start with the end. In the above example, if I want a ball to fall, I will first let go of it.

When we look at the sequence in ת – ש- ר- ק … – ב -א order, we are not looking at causes, but at goals. “סוֹף מַעֲשֶׂה בְּמַחֲשָׁבָה תְּחִלָּה”.

Notice it doesn’t talk about Moshe being happy with his portion, but “with the giving of his portion.” … If I were to just do whatever Hashem made me for, my role in the running of the vast engine of creation, just as Moshe Rabbeinu fulfilled his role, I too can have the same never-ending joy.

Shabbos is in particular a day of berakhah. If properly utilized, Shabbos can get us further in our ascent up Har Hashem than other days. But only because it is also a zeman, a time, of qedushah. A repeating appointment with our destiny.