There is an old joke about a Rabbinate ruling: it is permissible to add sour cream into pork soup. The joke is that once the soup is grossly non-kosher, violating the meat-milk prohibition becomes unimportant. But the joke is wrong.

Judaism does not expect its adherents to be perfect. The system of ritual sacrifices, simple and unburdensome, was designed with a less-than-perfect population in mind. Jews sinned, but easily expiated their routine sins through sacrifices, and went on with their lives. Transgressions did not turn people into pariahs. Even if someone stole something or inadvertently killed someone, he suffered a time-bound punishment and was admitted back into the society.

the limits of unlimited orthodox Jewish observance

Before Hillel legalistically circumvented the seventh-year debt release, Jews were averse to lending in the sixth year when there was no hope of repayment. In doing so, they violated a significant commandment to loan freely to needy neighbors. Still, they had to observe other commandments.

In Judaism, you strive to observe as many commandments as you can. With the Temple’s destruction, a huge body of commandments became unrealizable. Still, Jews keep whatever is possible to observe.
It is therefore unnecessary to resort to hypocrisy. Some commandments have become unrealizable in the modern age just as others became unrealizable in the second century. Rabbis authorize police work on Shabbat on the presumption that it saves lives. That is a self-delusion. Most police work has nothing to do with saving lives. Should not the police pursue burglars when burglaries are reported on Shabbat? Should not the people use phones to report them? In antiquity, police work was the people’s domain: common Jews sought to catch criminals and even execute them in legally sanctioned blood feuds. Today, work is specialized, and it is unrealistic to expect common citizens to pursue criminals who race motorcycles.
The Torah depicts a primitive, largely agricultural society. Perhaps it is worthwhile to abandon our technological civilization and return to the land; such a life is definitely more comfortable morally. But it is an issue of our entire lifestyle, rather than a specific issue of Shabbat-work. If we want to embrace the Torah fully, then rabbis should spearhead a relocation from Tel Aviv and Mea Shearim into the villages of Samaria. That would be an honest answer. But to arrange for Shabbat goyim or claim that all police work is related to saving lives is outright dishonest.

The Bible traces a significant evolution of Jewish observance. Our rites differed between the Sinai and the Land of Israel. Our laws differed between the times of judges and monarchs. Unfortunately, the prophetic window is closed, and we cannot inquire of God about particular questions. Arguably, however, the prophetic window has never existed in the legal sense. Given the abundance of “sons of the prophets,” Jews probably were cynical about various revealed innovations. Today, we also do not rush to realize the prescriptions of the Lubavitcher Rebbe, Rav Kaduri, or Bava Salia.

Instead of twisting the commandments falsely, it is better to abandon them in narrow situations where they are practically unobservable.