Do all Dhamma teachings aim us at release?

Yes, without exception, when spoken to in regard of the world, equal and lower. Yet, no, in regard of striving for higher and release, the Gems, the practice, good attitudes for all that. And one would be required to leave first, to understand it's clearance, otherwise on would just use any reference to maintain his house, stand.

Do all Dhamma teachings aim us at release?

In a broad sense, yes, they do. In the Sutta pitaka we read about meditation practice, concentration, how to be mindful, let seeing just be seing etc.

In the Vinaya pitaka we learn about all the rules and precepts, the ethics so to say, and the ethics is what gives rise to calm and concentration.

The concentration lets us realize and understand the mind which is taught in the Abhidhamma pitaka, e.g. the 89 minds, the 52 cetasikas etc. Wisdom is what sets the mind free and issues liberation from the rounds of suffering.

All of the Dhamma teachings result in reduction of suffering.

But not all of the Dhamma teachings result in complete liberation.

The right view with effluents (MN 117) is targeted at beginners (especially lay persons).

However, according to SN 42.7, the Buddha taught the whole Dhamma to everyone, including lay persons.

So, a person can start with the right view with effluents, and later progress to the noble right view.

"And what is right view? Right view, I tell you, is of two sorts: There is right view with effluents, siding with merit, resulting in acquisitions [of becoming]; there is right view that is noble, without effluents, transcendent, a factor of the path.

"And what is the right view with effluents, siding with merit, resulting in acquisitions? 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are contemplatives & brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is the right view with effluents, siding with merit, resulting in acquisitions.

"And what is the right view that is noble, without effluents, transcendent, a factor of the path? The discernment, the faculty of discernment, the strength of discernment, analysis of qualities as a factor for awakening, the path factor of right view in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. This is the right view that is noble, without effluents, transcendent, a factor of the path.
MN 117

“Sir, doesn’t the Buddha live full of compassion for all living beings?” “Yes, chief.” “Well, sir, why exactly do you teach some people thoroughly and others less thoroughly?”

“Well then, chief, I’ll ask you about this in return, and you can answer as you like. What do you think? Suppose a farmer has three fields: one’s good, one’s average, and one’s poor—bad ground of sand and salt. What do you think? When that farmer wants to plant seeds, where would he plant them first: the good field, the average one, or the poor one?” “Sir, he’d plant them first in the good field, then the average, then he may or may not plant seed in the poor field. Why is that? Because at least it can be fodder for the cattle.”

“To me, the monks and nuns are like the good field. I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, protection, shelter, and refuge.

To me, the laymen and laywomen are like the average field. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Because they live with me as their island, protection, shelter, and refuge.

To me, the ascetics, brahmins, and wanderers who follow other paths are like the poor field, the bad ground of sand and salt. I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure. Why is that? Hopefully they might understand even a single sentence, which would be for their lasting welfare and happiness.
SN 42.7