Translation:Shulchan Aruch/Orach Chaim/311

1.  Laws of Corpses and Tiltul Min HaTzad, 9 Seifim: A corpse lying in a place where there is fear from fire, if bread or a child is available, he may be carried with them. If bread or a child is not available and he has two beds, he may relocate the body by tipping it from one bed to another, because it is Tiltul min hatzad, טלטול מן הצד (Indirect Movement). If he has neither, he may carry the body directly. All this applies to the carrying in the same domain. A corpse lying in the sun may be transferred from the sun to the shade in the same domain with bread or a child. If he has neither, it should not be moved at all even with the aid of two beds, because Tiltul min hatzad is classified as tiltul. See what can be done in se’if 6.

2. A dead body decaying in one’s house, and as a result is dishonored in front of the living and the living are dishonored by it, RAMA: Some say that even if it has not begun decaying but is liable to begin, (Beis Yosef in the name of the Tur, Rashi and the R"an) the body may be transferred to a Carmelis (quasi-public domain). If they have somewhere else to go, the body may not be removed and they must leave it where it is and go somewhere else. Some say that it may be transferred to a Carmelis only with bread or a child, and some say that if the intention is to transfer it to a Carmelis, it is preferred without the aid of bread or a child in order to lessen the (melacha of) carrying. There is an opinion that permits the transfer even to a Reshus Harabim (public domain) with a child but not with bread. Similarly if it is being degraded, for example it is on a boat and gentiles are gathering there etc. ''RAMA: One is also permitted to instruct a gentile to carry the body just as (it is permitted) with bread or a child. It is forbidden to transfer the body for the sake of Kohanim or for another reason, but some permit it using gentiles, and I have seen it practiced for the sake of a mitzvah or for a wedding.''

3. There is an authority that holds that placing on top of the dead person a garment he is wearing is equivalent to placing bread or a child.

4. There is an authority that holds that a bread or a child are needed only for a unclothed body, but if it is clothed then they are unnecessary.

5. It is permitted to handle a body indirectly if one requires the space the body is occupying or an item the body is lying upon, because it is done for a permitted purpose. This is accomplished by tipping the body from one bed to another. Chazal only permitted using bread or a child with relation to a dead body and not with other muktze items.

6. If a body is lying in the sun and there is no alternate location to take him to, or they do not want to relocate him, two people come and sit on either side. When they feel hot underneath, one of them fetches a bed and sits on it and the other follows suit. When the heat oppresses from above, one of them fetches a sunshade and spreads it above him, and the other follows suit. One of them stands his bed upright and slips away and the other follows suit, the result being an automatic screen, since the sunshades are in proximity of each other with the bottom parts on the ground on either side of the body.

7. It is permitted to rub the body with oil, to wash it, to slip the pillow from beneath it so as to prevent it from decay, as long as a limb will not move. If his mouth is open, one may support it in such a way to prevent it from opening further, but not shut or partly shut what has already opened, because that would be moving a limb. That is the reason for not shutting the deceased’s eyes on Shabbos.

8. Indirect handling of an object for a permitted purpose is permitted. Therefore, a radish deposited in the ground with its leaves partially exposed, which has not yet taken root, which was deposited in the ground without intending to plant it, may be pulled out even though soil will move as a result, even though it grew from the ground’s moisture. ''RAMA: Even if it was placed there before Shabbos for the entire Shabbos, because food cannot become a Basis ledavar ha’assur. (Kol Bo)'' Moving Muktze with one’s body is permitted even when moved for the sake of the Muktze. Therefore, straw spread out on a bed, which is usually used as fuel for fire, may be moved with one’s body. If pillows or sheets were placed above the straw before Shabbos it may be handled directly, because it was prepared before Shabbos for lying on. RAMA: The same applies if one had in mind to lie on it.

9. Fruit stored within straw and chaff that are Muktze may be extracted by inserting a needle or spit into them, while the straw is shaken off by itself. RAMA: If stored in sand and earth, see above Siman 308 se’if 38.