Are we expected to be that smart to believe?

Shalom Rabbi, thank you for the answer,
In light of the words “The layman makes an external consideration of whether to believe this expert or another” it appears that the person's decision is based on the more persuasive argument. It is possible that for one the first argument will be more convincing and for another the other argument will be more convincing, for example in matters of faith, the question is only if I learn as much as my knowledge touches on this subject and am convinced of a certain side. Is this decision forced upon me? If, for example, I am more convinced that there is a God, do I even have the power to choose another option? And if not, then the entire foundation of the Torah on the choice given to man is incorrect, and in simple words, the ’ cannot punish the unbeliever or reward the believer and the entire Torah falls apart.
I assume that you have certainly dealt with this subject and there is a book on it, but I have not found it yet and I would be happy to resolve this annoyance.
Regarding what you wrote, that there are people who are content with religious intuition, and that is perfectly fine - intuition can deceive or lie, and if so, it could be that in my mind I understand that there is no Torah from heaven, for example, but I have a strong desire for a sense of belonging and an anchor in this world, and therefore I am drawn to believe that there is a Torah from heaven, information from the Creator that teaches me what I should do in the world. However, it is possible that this stems from a mental problem that I have and that I must deal with it and not project this problem onto the Torah and, as a result, decide on the side of the Torah, because there is no basis for this. And if that person goes to therapy and is healed or feels a sense of belonging and an anchor somewhere else in the world and no longer needs the Torah, and leaves it, it turns out that the basis of the Torah was false and did not exist to begin with, and therefore it seems that the Torah must necessarily have a rational and healthy basis without emotional tendencies that may arise from mental problems whose treatment is in the psychologist's chair or by taking pills. Therefore, to base faith on the decision of arguments for and against and I was convinced that it is more in favor even if I cannot prove that it is truly true and it is also possible that my rational decision has an emotional [and morbid] touch I still have no way of knowing this and I trust it because there is at least some basis here or I trust the argument of the tradition passed down from generation to generation and I was convinced that this tradition began at Mount Sinai with the revelation of the Creator to the people, there is a basis for this but on emotion alone, that is, a voluntary decision to believe [and it seems to me that this is the reason for most believers and keepers of the Torah and the commandments] there is no basis for this and in any case the entire observance of the Torah and faith has no importance.
These questions bother me very much and I would be happy if you would be kind enough to settle my mind on this in your free time.
And again thank you very much

What about Maimonides, who claims that only a wise person can be righteous and that the goal is knowledge of the truth and the next world, which is achieved through the attainment of wisdom?

The claim that one must be wise in order to be “religious” or “believer” is not a new claim. Maimonides even takes it to an extreme.

What he does claim is that the commandments prepare a person for wisdom. All the commandments of divination, conjuration, and witchcraft are designed to prevent a person from being stupid and believing in nonsense and wallowing in folly.
And the commandments that are intended to limit a person, such as kosher, are designed to prevent him from wallowing in the pleasures of life and abandoning the pursuit of wisdom.

Tomer,
Is it new to you that there are differences of opinion between people? To the best of my judgment, discretion is not forced upon a person. See column 175.
And yet if a person chose, to the best of his understanding, a wrong choice, he does not deserve punishment. There is no contradiction in this with the punishments of the Torah. These come to those who act out of impulse.
Anything can deceive, and we have no better tool than intuition. So all that can be done is to try to avoid deception, and the Torah was not given to the ministering angels.

A,
First, I owe nothing to the Rambam. I am stating my opinion and not his. Second, I agree with the Rambam on this and there is no contradiction here in my words. Not the people of the land are chassids, as written in the Mishnah. But faith can also be with the people of the land.