I do not believe that ascending the Temple Mount will prevent the division of Jerusalem. Perhaps, heaven forbid it will bring joint cooperation between our Police department and their forces to hit those that pray and ascend. So, it is not clear to me, in my humble opinion, that this will prevent dangers to life. Perhaps, heaven  forbid the opposite is true.

Concerning the obligation of the individual to bear in the burden with the community and to prevent any danger from befalling it - one should learn from the power of the community to force an individual to build a gateway and a door to a courtyard, and so too, a defensive wall, or strong doors with a door bolt [B.B. 7b]. And as a general principle, the public and its representatives have power over the individual, even to take his life; and similarly, Rambam ruled [Hilchot Sanhedrin 24:4]:
"The court should provide lashes to someone who is not guilty of an offense that requires lashes and it should kill someone who is not guilty of an offense that requires the death penalty, not for the sake of transgressing the words of Torah, but rather to make a protective fence for the Torah". From here is the power of the king to force his citizens to go out for war for the sake of the general public, even though, it is clear that there is no war without casualties on both sides. And so too, Rambam ruled [Hilchot Melachim 4:1-5]: "And he (the king) sends throughout the border of Israel and he takes warriors and soldiers from the nation, and he makes them soldiers for his chariots and horsemen... and so too he forces those who are fit to be officers and appoints them as officers over thousands and officers over fifty"...   
It is of the ability of the king and the representatives of the public to therefore force {individuals} to go out for war, and not just against human enemies, but also to protect the public from the forces of nature and similarly, Rabbi Shlomo Zalman Auerbach wrote [Minchat Shlomo part II 82:12] : "When the public is being pursued by bears and lions that one needs to fight against them and expel them - it is possible that besides that it is considered, the saving of lives and incumbent upon every individual to desecrate the Sabbath or do similar things to save, it is possible that is also considered like a war for the sake of a mitzva; and even though we don't have a king or a {fully powered halachic} court - the administrators of the city can force and endanger the lives of individuals in a similar manner to that which pertains to war (even in such a manner, that the individual wouldn't be obligated due to the law of saving lives). And on page 248, the authors brought more on the subject of endangerment for the sake of saving: "in the responsa of Shvut-Yaakov (part 3, siman 75) he explained the rule is true also for a righteous doctor who    was uncertain if he should undertake a certain medical procedure that might possibly  quicken the end of a life of a sick person [for example, a dangerous operation] however, if it succeeds, it would save the long-term life of that person (recovery from a severe sickness). It turns out that it is permissible for a person to risk his life in order to save him from a bigger and more certain danger...

There are implications for this principle outside of the medical arena. For example: it is permissible for a person who is stuck in the desert and who is going to die from thirst to join a convoy that plans to cross the desert, even if there is a doubt whether during the course of the journey, the men of the convoy might kill him.

    In my previous letter, I also recounted the precedent of Yehoyada the Cohain [II Kings chapter 11] that for the sake of saving lives, permitted a child and a woman to hide in the house of G-d for six years. Now if Yehoyada had accepted the reasoning of the honorable Rabbi, he would have had to disallow this. For even though there was danger to the child, on the other hand there was a danger that the Police force of Ataliah would kill the cohanim [Temple Priests] because they helped an enemy [if they would have discovered the child and the woman hiding in the Temple Sanctuary {Heichal}].
    However we have to conclude that Yehoyada agreed to save them, either because it was for the benefit of the  public, for the child was the King from the house of David, or because the danger of not hiding was more likely or apparent than the danger that stems from aiding an enemy of the regime.