Redeeming Jewish children from Muslim homes [Yad Leachim, Irgun Lahava]:

Another type of Pidyon Shvuyim which exists today in Israel is the redeeming of assimilated Jewish mothers and their Jewish children from the home of the abusive Muslim father. Unfortunately, there exists thousands of Jewish girls who have married Arabs in Israel created Muslim families and live in Arab communities. Many live a life of severe domestic abuse and suffering, and fear for their lives to even attempt to come back to their people. The above organization, amongst others, helps redeem these girls and their children who are Jewish, from their state of captivity, so they can be brought up as Jews.

Ruling of Poskim[1] regarding Desecrating Shabbos in order to help save a Jew from leaving Judaism:

*From here we can deduce that saving a Jew from apostasy is Halachcially viewed as Pikuach Nefesh, and hence the Mitzvah of Pidyon Shvuyim should apply.

One who discovered on Shabbos that gentiles have kidnapped his daughter from his home for the purposes of removing her from the Jewish people [and make her live like a gentile], it is a Mitzvah for him to travel and place effort to save her.

Transgressing Biblical prohibitions: He may travel even past the distance of 12 Mil[2] [which is the Biblical Techum Shabbos according to some Poskim[3]], and he may even perform complete Biblical prohibitions if, necessary, to save her.[4]

Doubt if will be successful:[5] This may be done even if it is only a doubt as to whether he will be successful in saving her.[6]

Child:[7] This may be done even if the daughter is a child and is not yet obligated in Mitzvos, one is nevertheless to desecrate Shabbos in order to save her.[8]

Forcing the father:[9] If the father does not desire to help save her, he is to be forced to do so.

Another person’s child:[10] This law applies even to another person’s child, another person’s son or daughter which is not one’s relative, nevertheless if he has ability to try to fulfill this Mitzvah and save the child, then he must do so and he is to be forced[11] into helping in any way he can. This applies even if it is a mere doubt in whether he will be successful, and even if he will have to transgress Biblical prohibitions in order to do so.

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[1] Admur 396:29; Michaber 30614; Tosafus Shabbos 4a; Eiruvin 32:b; Gittin 41b; See also Admur 329:10; Rama 329:8

[2] Admur ibid; Michaber ibid; Tosafus ibid

[3] M”B 306:57

[4] Admur ibid; Darkei Moshe; Beis Yosef; M”B 306:57

[5] Admur ibid; Kuntrus Achron 306:1; Levush

[6] The reason: As this matter is treated like Pikuach Nefesh in which case one desecrates Shabbos even for a questionable saving of life. There is no greater Pikuach Nefesh than this in which case she will leave the Jewish people and desecrate Shabbos her entire life. [Admur ibid; M”A 306:29; Taz 306:5; M”B 306:57] It is better that we desecrate one Shabbos on her behalf than have her desecrate many Shabbasos, as it is due to this reason that we desecrate Shabbos for Pikuach Nefesh, as the Torah stated “desecrate one Shabbos in order so he guard many Shabbasos”. [Admur ibid; first opinion in Yuma 85b; See Admur 328:2 that rules like Shmuel]

[7] Admur ibid in parentheses; Elya Raba 306:33; M”B 306:57

Other opinions: Some Poskim leave this matter in question. [M”A 306:29, brought in M”B ibid]

[8] The reason: One may desecrate Shabbos to save her in order so she fulfill many Shabbasos when she is older. It is also for this reason that one may desecrate Shabbos for the Pikuach Nefesh of a Katan. [Admur ibid in parentheses] However Tzaruch Iyun, as in 328:2 Admur rules that we desecrate Shabbos because of the verse of Vechaiy Bahem. See Biur Halacha 329:4 “Ela” that it is because of Vechaiy Bahem that one may save a child.

[9] Admur ibid; Michaber ibid

[10] Admur ibid; Malbushei Yom Tov; Olas Shabbos 306 end; Elya Zuta 306:12; M”B 56

[11] Admur ibid; See however Shaar Hatziyon 306 footnote 44