Hi and thanks for the question. Definitionally, I don't think I can use any of your examples because Torah learning is different. There is a concept called learning Torah "lishma", which means for its own sake, and this is considered the correct way to learn (see for eg. Rambam Hilchot Teshuva 10:2). Or "leshem shamayim", for the sake of heaven. The short answer is, we have an obligation to learn it, that precedes us and is not for us to take benefit from, but to fulfil that obligation that is incumbent upon us. We don't need to know why, we need to fulfil our duty, the mitzva hagadol of talmud Torah.
The closest we can get to matching your way of thinking is this: Torah is the instruction for the mitzvot, so we study it in order to perform them (see Avot 4:5). The mitzvot are our very purpose in life, the performance of which are Hashem's plan. Learning Torah gives us this by giving us the details of the mitzvot, and learning gemara especially teaches us how to think properly the way Hashem wants us to think so we can solve all of life's problems and be holy in all our dealings, and face new problems in Hashem's correct way. However this is not the main point or purpose of learning gemara.
If you would like a little more insight, let me give you a quick history. The Oral Torah was given to Moshe by Hashem, and then to Yehoshua, who gave it to Pinchas and his court, who gave it to Eli and his court, who gave it to Shmuel and his court, who gave it to King David, to Achia HaShiloni, to Eliyahu, to Elisha, to Yehoyada, to Zecharia his son, to Hoshea, to Amos, to Yishayahu, to Micha, to Yoel, to Nachum, to Chabbakuk, to Tzefaniah, to Yirmiyahu, to Baruch ben Neriyah, to Ezra, to Shimon Hatzaddik, to Antignos of Socho, to Yosse ben Yo'ezer and Yosef ben Yochanan, to Yehoshua ben Perachiah and Nittai of Arbel, to Yehudah ben Tabbai and Shimon ben Shatach, to Shemaya and Avtalyon, to Hillel and Shammai, to Rabban Yochanan ben Zakkai and Rabbi Shimon, the son of Hillel, to Rabban Gamliel, the elder, to Rabban Shimon, to Rabban Gamliel, to Rabbi Shimon, to Rebbi, who wrote the mishna, to Rabbi Yochanan, Rav, and Shemuel, to Rav Huna, to Rabbah, to Ravva, to Rav Ashi, who redacted the gemara.
The gemara was written down because this chain of transmission wasn't functioning as well as it used to, so the sealing of the Mishna and the Talmud represents the last step in the chain of the Oral Torah's transmission in the unbroken, complete chain. This is why gemara is so important, it's our last strong link to Hashem's inheritance, gift and sale of Torah. It's all we have left of that as Rambam states in his Introduction to Mishneh Torah:
Thus, [the source of] all these people's knowledge is God, the Lord of Israel. All the sages who were mentioned were the leaders of the generations. Among them were heads of academies, heads of the exile, and members of the great Sanhedrin. Together with them in each generation, there were thousands and myriads that heard their [teachings].
The Talmud relates (ibid):
those matters which were decreed by the sages and prophets in
each generation in order to "build a fence around the Torah." We were
explicitly taught about [this practice] by Moses, as [implied by
Leviticus 18:30]: "And you shall observe My precepts," [which can be
interpreted to mean]: "Make safeguards for My precepts."
Similarly, it includes the customs and ordinances that were ordained
or practiced in each generation according to [the judgment of] the
governing court of that generation.
It is forbidden to deviate from
[these decisions], as [implied by Deuteronomy 17:11]: "Do not deviate
from the instructions that they will give you, left or right." It
also includes marvelous judgments and laws which were not received
from Moses, but rather were derived by the courts of the [later]
generations based on the principles of Biblical exegesis. The elders
of those generations made these decisions and concluded that this was
the law. Rav Ashi included in the Talmud this entire [body of
knowledge, stemming] from the era of Moses, our teacher, until his
The Sages of the Mishnah also composed other texts to
explain the words of the Torah. Rabbi Hoshaia, the disciple of Rabbenu
Hakadosh, composed an explanation of the book of Genesis. Rabbi
Yishmael [composed] an explanation beginning at "These are the names"
[the beginning of the book of Exodus,] until the conclusion of the
Torah. This is called the Mechilta. Rabbi Akiva also composed a
Mechilta.29 Other Sages of the following generations composed other
[collections of the] interpretations [of verses] (Medrashim). All of
these works were composed before the Babylonian Talmud.
Ravina, Rav Ashi, and their colleagues represent the final era of the
great Sages of Israel who transmitted the Oral Law. They passed
decrees, ordained practices, and put into effect customs. These
decrees, ordinances, and customs spread out among the entire Jewish
people in all the places where they lived.
If we want to know what the law is, in all its details, as well as all of the official decrees and fences our sages instituted throughout all the generations, the Talmud is our source. Everything must start from there. Any decrees or fences that came afterward is only binding on the communities it originated, and everything taught forwards must find its home somewhere in Talmud (or similar, don't forget Tosefta, Braitot, Mishna, Midrash).
Rambam writes (ibid):
Similarly, if one of the Geonim interpreted the path of judgment in a
certain way, while the court which arose afterward interpreted the
proper approach to the matter in a different way, the [opinion of the]
first [need] not be adhered to [absolutely]. Rather, whichever
[position] appears to be correct - whether the first or the last - is
Maybe you are wondering what the point of all this is, and why Jews have done something like this, taken it so seriously, died for it, especially when much of it seems to be done purely "lishma", for its own sake!
The answer is this: Hashem gave us the Torah. It is a revelation of Himself, otherwise we can't know Him. We are His and He is ours, and we have a mitzva to get to know Him (first law of Mishneh Torah!). Talmud Torah is our way of getting to know Him, and the more we dig out, the more we discuss and produce over the generations, the deeper that knowledge becomes, and the closer we get. As the Rambam states in Hilchot Teshuva above, and end of Mishnayot Makkot, "lishma" and "out of love" are related. We do it because we love Him and want to get closer, that's "for its own sake", because He is revealed completely in the Torah; He is One with Torah. The more light we have to fill the world with.