Would the issur of preventing a fellow Jew from violating an issur on pastime bread ovens apply to regular ovens?

In the previous shiur we learned that there is a problem to remove bread with a baking spatula that was pasted on the side of an oven, and only the person that wrongfully pasted the bread may remove it. This is based on a rule that one Jew does not violate an issur in order to prevent another Jew from committing an issur.

If a Jew put food in an oven b’issur on Shabbos, another Jew may take it out the oven in order to prevent the other Jew from violating an issur, because there is no problem with the actual removing. The problem is that often the food item put in the oven is muktze, in which case the Elya Raba says [1] that in such a case one may not remove it from the oven, in order to prevent a fellow Jew from violating an issur.

What if someone placed food on the fire b’issur? May or must I remove it from the fire before it cooks?

The same halacha would apply to a pot that was placed on the fire contrary to the halacha - whether it was done with the intention of violating an issur or whether it was placed unintentionally. One must make a distinction between food that is muktze, such as raw potatoes or raw beans, which are inedible in their raw state, in which case one will not be permitted to remove them from the fire according to the Elya Raba and food that is edible such as water, fruit, certain vegetables etc.

What if a person is coerced to violate an issur? May or must a lesser issur be violated in order to prevent the greater issur?

The basis for this question is a very interesting but disastrous case mentioned in the Shulchan Aruch [2] - a case where one’s daughter was forced out of one’s home on Shabbos by gentiles with the purpose of converting her to Christianity. The Mechaber says that one must violate the Shabbos in order to retrieve her. The basis for this p’sak is that one must violate one’s Shabbos in order to prevent one’s daughter – or any Jew from that matter – who will be coerced into violating many many violations throughout her entire life.

Who however says that when a person is coerced to violate a single issur, that I must violate an issur in order to prevent another person from violating his issur?

The Mishna Berura [3] cites the Rama [4] who says that one may not violate an issur in order to prevent a fellow Jew from being coerced into violating even a greater issur. The Mishna Berura says that even if he was forced into avoda zara [5] one may not violate the Shabbos in order to help him, because violating the Shabbos is equivalent to avoda zara and who says that your issur is less severe than his.

The Mishna Berura adds [6] that if one is forced to violate one of the three cardinal sins and it is probable that that person’s life would be forfeited, it is possible to violate the Shabbos in order to save a life.

However, one should violate an issur d’rabanan in order to prevent a fellow from being forced into an issur d’oraisso. [7]

I see someone about to turn on a light, not realizing that it is already Shabbos. May I attract their attention by throwing a stone nearby?

Based on the case of the oven above, we see that one may not even violate a small issur in order to prevent another from an issur, even though the issur is unintentional. Accordingly one will not be permitted to violate even an issur d’rabanan in order to prevent a fellow Jew from violating an issur.

It is possible that if many people could be saved from violating the Shabbos it would be different.