Moreover, the very reason Sefer HaChinuch gives – that man is the motivating factor for all the mitzvos – relates to all the mitzvos. At their core, they are all a “sign of distinction” between the Jews and G-d, showing that G-d chose the Jewish people.
However, although this concept applies to all mitzvos, it is specifically and explicitly stated – and established as the core message of the mitzvah itself – only regarding Shabbos. Therefore, the teaching “[by fulfilling] them [man] will live” features specifically as a teaching regarding Shabbos – that pikuach nefesh overrides the Shabbos prohibitions.
Generating Mercy, Kindness, and Peace
On this basis, it is also possible to understand why Rambam states the following teaching specifically regarding Shabbos, “It is forbidden to hesitate before transgressing the Shabbos [laws] on behalf of a person who is dangerously ill, as [reflected in the interpretation of ] the phrase, “ ‘by fulfilling them man will live’ and not die because of them.” Afterwards, from the Shabbos laws derives a principle regarding all the Torah’s laws, “This teaches that the judgments of the Torah do not [bring] vengeance to the world, but rather [bring] mercy, kindness, and peace to the world.”
With this statement, Rambam is emphasizing that the license granted to violate the Shabbos prohibitions provides a lesson applying to all the Torah’s judgments: The intent is not only that the mitzvos do not apply when there is life-threatening danger, i.e., a Jew is not obligated in their observance then, but rather that “the judgments of the Torah themselves require saving the life of a Jew in a case of mortal danger because all “the judgments of the Torah... [bring] mercy, kindness, and peace to the world.”
Although this concept applies to all the mitzvos, Rambam mentions it explicitly with regard to Shabbos, and its application regarding other mitzvos is derived from Shabbos because it is specifically emphasized and manifest regarding Shabbos, as explained above.
This also resolves a question raised by the commentaries:
On the surface, the verse, “by fulfilling them man will live,” refers to the person himself – that he should violate any of the mitzvos rather than be killed. Similarly, it implies that he himself may violate the Shabbos prohibitions when he is ill and his own life is in danger. However, how do we know that the same principle applies regarding other Jews – that one is commanded to violate the Shabbos prohibitions to save the life of another Jew?
Based on the above, that question can be resolved. By saving another Jew – whoever he is – the person who does so is maintaining the sign of distinction between G-d and the Jewish people.
