He was using it as an example that the mitzvah of caring for human life overrides everything else.
He also quotes R Chaim Soloveichik who directed a person to add fire on shabbat for the doctor to better see a sick child when the doctor was reluctant to ask for it. The person hesitated, and R Chaim said that the person is both am haaretz and an apikoires …
he leads to this thesis: One who makes light of the mandate of pikuach nefesh is not only making light of one isolated halacha. Rather, he is guilty of distorting and perverting the entire Torah. His flippancy depicts the laws of the Torah not, r”l, as “merciful, kind and just,” but as vengeful and vicious. It goes without saying that such a distortion constitutes a chillul Hashem….mischaracterizing our compliance with social distancing as a mere capitulation to the standards of outside entities had significant practical ramifications. The standards of all outside entities do not value life as absolutely as does the Torah. Tosafos (Yoma 85a) comment, “‘You shall live through them and not die due to them’ [means] that we must under no circumstances allow for the death of a Jewish person.