So the question is something like this: If G-d, blessed be He, willed creation into being, then
a) He either underwent change (deciding to create) [Impossible]
b) He always knew that He was going to create something but time didn't exist then so it couldn't have been Him deciding at any X point to create something and He couldn't have thus always decided to do something in the future or in the intervals and hence this is also: [Impossible]
According to the above two, creation is a change from nothing to something - but its still a change which posits the question - where would this change occur? It can't be within G-d, blessed be He, for His essence can't change, so it must be somewhere external to G-d, blessed be He.
c) The only solution to this that I've heard is that G-d, blessed be He, has always been creating something, i.e. an eternal creation or eternal creations. Since the material world is not eternal, this creation or these creations are eternal (but in a different way from G-d, blessed be He, for He is eternal by His intrinsic essence while these creations would be eternal only contingently i.e. by virtue of being eternally created and sustained by G-d, blessed be He, and completely subject to His infinite and perfect will) and transcedental. This can also be phrased like this: "G-d, blessed be He, is infinitely good, and a part of goodness entails sharing that goodness. Hence, G-d, blessed be He, by eternally aligning Himself with His perfect essence necessarily creates something in order to share goodness."
Also I don't think this is problematic, (someone could say that this implies that G-d, blessed be He, is in some ways dependent on creation). But I disagree and would posit that G-d, blessed be He, might be "dependent" on His act of creation (i.e. on Himself) in order to bring about absolute perfection in every way. Thus He is not contingent on the creation itself, but rather on the act of creating, which is to say that He is contingent on His will which is just to say that He is contingent on Himself (His essence) or in other words, that He is wholly unto Himself (Exodus 3:14). If He is eternally willing something due to His goodness, then He is also eternally perfect and good.
And this is not an unusual idea per se. For example, in the following chapter of a book "The Principles of Judaism", it states as a summary:
This chapter explores the medieval debate about the nature of creation. It compares and contrasts arguments of three major schools. The first school suggests that the universe had no start, and that God’s work of creation is, accordingly, continuous and with no beginning.
Of course, I argue that it can't be the universe, but the idea of something being eternally created and sustained is not new or strange in Jewish thought. It would be a different type of eternity however, for there is nothing comparable to G-d, blessed be He.
Actually one could even perhaps say that Heaven/Heavens itself is such an eternal creation, a "throne" or an "abode" for G-d, blessed be He. Since Rambam argued that the proper view in Judaism is eternal souls, and since souls can't literally "reunify" inside G-d's essence (can't have change or multiplicity), then the only other option is if there is some eternal realm where such a reunion can happen, like a Heaven. So one may understand Heaven(s) to be eternally created and sustained at every imaginable moment of existence. And Heavens can have multiplicity of course.
Anyway, I'd appreciate some help with regards to this topic. I think that a lot of people on this site don't really like these types of questions, or consider them nonsensical or something else (when I ask them, they're rarely answered, and often downvoted or given improper treatment), but these are quite important so I hope this question will be taken seriously. Perhaps Kabbalistic insights may be of use here?