Borrowing a page from TRS' book, I'm posting something which I wrote back in the day, but never published publicly. I don't really agree with what I assert below, but neither am I sure how to explain the anecdote which I bring to support said assertion.
When we try to determine the halacha, G-d keeps an eye on us and steers us towards the right conclusion. Here's a story which shows us this process at work. This past summer, I toured Israel with a group of friends. At Masada, our tour guide told us a fascinating anecdote: archeologists were digging in Masada and found a pair of tefillin. As you probably know, there is a disagreement between Rashi and his grandson Rabbeinu Tam as to which order the parchment scrolls are to be put in the tefillin. When they found the tefillin at Masada, they opened them up and found that... the parchments were arranged according to Rabbeinu Tam. This seemed to imply that Rabbeinu Tam was "right," and Rashi was "wrong." But sometime later, they found another pair of tefillin... which were written according to Rashi.
I find this story amazing. The disagreement between Rashi and Rabbeinu Tam centers on how to interpret a Talmudic passage. One would think that either Rashi or Rabbeinu Tam understood that passage. The other must have gotten it wrong, thereby corrupting the Oral Law.
But if one of the opinions was merely a misunderstanding of the Talmud, then why were both types of tefillin used hundreds of years before the Talmud was written?
These tefillin tell us that G-d directs the disagreements of the sages. Both opinions reflect a true method of making tefillin. G-d puts the matters in our hands, but He guides our debate to keep us in line with His will.
This leads us to another question: why does G-d want halacha to be developed in this roundabout way?
Were the Torah, with all its nitty-gritty details, handed to us on a silver platter (or a desert mountain) it would be purely G-dly. G-d would be imposing His will on a bunch of people who weren't related to it. Conversely, were halacha entirely in our hands, it would become a human creation. In realty, Halacha is a little bit of both. A concept only becomes the halacha once a human mind has thought up the concept, played with it, examined it, tried to disprove it, compared it with other concepts, and shared it with other human minds. A true halacha must also be an instance of the will and wisdom of the Creator. It has within it that special spark that transforms physicality into spirituality and darkness into light. Halacha is a synergy of our reasoning and G-d's wisdom. Thus, Halacha relates to man and to G-d. And that's what gives it its power.
Sheesh. I wrote so formally back then. It's been a while since I wrote serious stuff.