I will try to answer this question because I feel it's important. I don't mean to answer every question you post, but the content is intriguing, so you could see that as a compliment if you like. I will make this a short answer for that reason.
The Rambam contradicts himself in the Guide. Is it because of Athens vs Jerusalem or, is it secrets, an esoteric Maimonides? Must we know the secrets to life in order to live a good, properly moral, decent life? It appears that they are many contradictions in the Tnanch and in our own life. Perhaps part of the answer can be found in Rabbi Ishmael's statement dibra torahk’lashon b’nei adam. He felt that “The Torah speaks in the language of people.” Since Rabbi Ishmael felt that “the Torah [which is intended for humans] speaks in human language," it follows that the Torah is filled with repetitions for clarity, it is often flowery or poetic and full of symbolism.
Rabbi Akiva takes the opposite approach and claims that each letter of the Torah bears some kind of significance. Because the Torah is perfect, nothing can be superfluous. Everything is explicit and has a lesson to be learned. Rashi tries to contend with the apparent contradictions found in the Torah using the Akivian method.
Could it be that there is a strong urge to remove contradictions in the Torah because we have a wrong assumption about G-d and His Torah? For example, do we keep the mitzvot because G-d commanded it or is it as Rambam said because the Torah helps improve the individual and society? If we do it for G-d, does G-d change? Does G-d have emotions? Is this a contradiction?
In the first chapter of his Mishneh Torah, the Rambam wrote that since G-d does not speak the Torah is a great human achievement but nonetheless a human achievement. But it is still divine.
It was written by divine inspiration. Moshe wrote the whole Torah by studying G-d’s word written in nature. G-d, who is divine, created the divine laws of nature. Since the Torah copied these divine laws, G-d’s laws, the Torah is divine. A mdirash says that Abraham discovered G-d by studying the heavens and G-d came to him. There's another midrash which states that G-d looked into the Torah and created the world. Could it be fliped in this scenario? That Moshe looked into nature and produced the Torah?
Are you bothered if the event was natural? How does this make you feel? Revelation. What exactly is “revelation”? Does G-d speak? Is it possible that a person can hear G-d’s voice? If G-d did not speak, was it inspiration or insight—but nevertheless an act he was uncertain about. If it was G-d’s voice as the Bible implies, was it a small still voice as with Elijah or was it fiery thunder as with the people at Sinai? If this is the case, does contradiction really matter? Maybe we think in clarity when we are confused?
