My Rav used the car analogy as an analogy for his halachic psak that the broad restrictions are not halachically valid (obviously there was more to it than just that). So I would follow the daas torah of the Rav, even if you dismiss the argument based on your laymen's assessment.
I was in the ER with my father (who was unconscious at the time) after he had a cardiac arrest and the head doctor said, "Leave him be, don't do anything and let nature take its course. He is older and what would be his quality of life even if he survives?". Needless to say, we ignored the doctor and G-d willing my father this week will be attending his 8th grandchild's wedding in the 5 years since. This is not an isolated case of doctors sharing such advice, look at Chayim Aruchim's website and you will see this is a prevalent conventional wisdom within the medical field.
My point? Just because doctors say their opinion doesn't make it daas torah. Do they take into account the value of tefilah b'tzibur or pilpul chaveirim in yeshiva or learning in shul? How about the geulah that can be brought about by being mesameich chason v'kallah or the power of a bracha someone can give or receive at a wedding? Zoom as a substitute is marginalizing the value of Jewish communal life. Where these world changing powers stand in a case of pikuach nefesh is for poskim to determine. But it is not right to dismiss them as frivolities of Jewish cultural life that are readily expendable. The polar opposite responses of MO and chasidic/yeshivish responses may have something to do with this equation. Noone wants more deaths, but some would be moseir nefesh to a greater degree than others for these core values.
As to dina demalchusa, where I live the government restrictions for shul were made tighter as a balance for allowing indoor dining. The lead poseik in town said that dina demalchusa dina does not apply since it makes no sense, and the very restrictive Vaad HaRobonim followed his psak.