The Maronite rite is the only one which is both Antiochene and Syriac. One needs to study the liturgical traditions of the various liturgy centres and languages to have a sense of what that means: e.g. the Byzantine liturgy is more "elaborated", the Roman is more the action of the cleric, etc.
It is the only rite with the anaphoras of St John Maroun, St John of Lehfed (not presently in use), and Peter III (although Addai and Mari represents another witness to the tradition from which this anaphora comes), which express the Antiochene spirit (John of Lehfed is translated into French in the Pentalogie Maronite). Its liturgy and hymns were conformed to the mentality of its people, so that it perfectly expressed and maintained their religiosity. As the Maronites have become more diverse, this no longer holds true to the same extent, especially outside of the Middle East.
The pristine Maronite religious spirit was marked by a keen sense of the presence of God, the need for penance, the reality of suffering and the need to transform it, the reality of miracles, of angels and devils, of eschatological doctrines. Thus we have a preparation for Lent in which there are several commemorations of the departed (as opposed to 1 and 2 November, which are Latin feasts in our liturgy). These commemorative Masses are said each day for 21 days.
It uses many Syriac resources, e.g. the works of Ephrem, Jacob Sarugi, etc. These are especially retained in a pure form in the office, but also influence the Divine Liturgy.
Our Divine Liturgy was celebrated on Sundays, not other days, until Latin influence introduced this practice and made it widespread in the 18th century. The view of the sanctuary was always open to the congregation. We had no "low Mass" until the Latins introduced it. As the entire church and its communities were organized around monasteries, there was massive influence in liturgy and belief from monastic practices. This has lessened with time, but my guess is that the proportionate influence of monks is still far beyond what it is in any other church, Catholic or otherwise.
The Divine Liturgy stresses the reality of the sacrifice of the Mass and its miraculous nature beyond what even the Tridentine rite does (e.g. we kept the epiclesis while the Latin did not).
The Maronite Church also lays relatively great importance on linking Our Lady to Our Lord (e.g. she was never presented in art unless He was also shown), the role of John the Forerunner (Baptist), and so the Epiphany which for us is pre-eminently the baptism and manifestation of Our Lord as Son of God and Third Member of the Trinity, still has its own midnight liturgy and once had a magnificent river-side ceremony.
That is sufficient to start. There are many small details which individually might be found elsewhere, but make a cumulative difference. Yours in Christ, Deacon Yuhanna