Reformed Samaritanism, Covid-19, and Medical treatment

Although Reformed Samaritans embraces the principle stating that “Truth is truth, no matters who says it”, when it comes to faith and behavior, the Torah (in other words, the five Books comprising God’ Holy Law) is our final source of guidance and authority. And Moses Torah states that the believer ought to be honest and transparent in all his dealings, steering away from [and refusing to promote] any sort of deception or questionable behavior.
As is written: “Just balances, just weights, a just ephah, and a just hin, shall ye have”- Leviticus 19: 36; And also says, “Thou shalt not have in thy bag divers weights, a great [for selling] and a small [for buying]. Thou shalt not have in thine house divers measures, a great [for selling] and a small [for buying]. But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the Lord thy God giveth thee. For all that do such [deceptive] things, and all that do unrighteously, are an abomination unto the Lord thy God”- Deuteronomy 25: 13-16 (Authorized King James Bible).
What does this mean? It means that, when our business dealings are clear, honest, and fair, “our days are lengthened” in the land (in other words, peace reigns among the citizens, and deadly wars and social strife are avoided). Thus, the believer cannot engage in the promotion or encouragement of any kind of shady (or biased) behavior (or business dealing). And the former is especially true when doing so might negatively affect his own health, dignity, or reputation.
In this regard, the Samaritan believer is justified in rejecting any medication, any treatment, or any procedure whose provider and/or manufacturer claims to be safe while at the same time refusing to assume liability for any adverse reaction arising from the use of such product or procedure.
Are we supposed to construe the believer’s freedom to refuse medical treatment as an all encompassing excuse to disregard the health [or safety] of his fellow human beings? Of course not! Bear in mind that, although Torah respects our free will, it also holds us accountable for the consequences of our actions, as may be learned from the verse where it states that he who digs a pit must cover it, in order to prevent damaging other parties. As is written: “And if a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein; the owner of the pit shall make it good, and give money unto the owner of them; and the dead beast shall be his”- Exodus 21: 33.
So, just as it happens with the pit mentioned in the former verse, if your “pits” (mouth and nose) can compromise the health or safety of somebody else (infecting them with any disease), you are commanded to cover it (use face mask and keep social distance! ).
Finally, in case of national emergency, can a person be forced to get a vaccine [or undergo any other medical procedure] even if he is afraid of it’s potential side effects [or questions the honesty of the science backing-up such vaccine or procedure]? The answer provided by God’s Law is that free will and human dignity are inviolable. Why? Simply because not even God, [who, being the Creator of the Universe has the right to do with His creatures as He sees fit] is willing to violate the free will and the dignity of human beings.
Rather, He gives us the available options, proceeds to recommend the best alternative, and leaves in our hands the final decision. As is written: “I call Heaven and Earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore [I recommend that you] choose life, that both thou and thy seed may live”- Deuteronomy 30: 19.
In fact, there is no greater emergency that a national war (where both life, limb, land, property and liberty are in grave risk of disappearing). Yet not even in this case are free will and dignity taken away from the individual believer. In other words, if a man lacks the will [or courage] to join the battle, he is allowed to go back home, supporting insteaad the war effort by providing indirect assistance (like money, food, military equipment, supplies, etc).
And why isn't he forced to go into battle? In order to spare him from the lingering shame that would otherwise pursue him [for the rest of his life], should his lack of strength [or manliness] become evident in the eyes of his fellow soldiers and/or citizens. As is written: “And the [military] officers shall speak further unto the people, and they shall say, What man is there that is fearful and fainthearted? let him go and return unto his house, lest his brethren’s heart faint as well as his heart. And it shall be, when the officers have made an end of speaking unto the people, that they shall make captains of the armies to lead the people”- Deuteronomy 20: 8-9