Daat HaRav — The Alter Rebbe's Shulchan Aruch on Siman 311

דִּין מֵת בְּשַׁבָּת וּשְׁאָר טִלְטוּל מִן הַצַּד וּבוֹ ט"ו סְעִיפִים:

אַף עַל פִּי שֶׁהַמֵּת הוּא מֻקְצֶה וְאָסוּר בְּטִלְטוּל, אַף עַל פִּי כֵן אִם הוּא מֻטָּל בְּמָקוֹם שֶׁיָּרֵא עָלָיו מִפְּנֵי הַדְּלֵקָה — מֻתָּר לְטַלְטְלוֹ כְּדֵי לְהַצִּילוֹ. וּמִכָּל מָקוֹם, כָּל מַה שֶּׁאֶפְשָׁר לוֹ לַעֲשׂוֹת יוֹתֵר בְּהֶתֵּר — צָרִיךְ הוּא לַעֲשׂוֹת.

Law of the mes (deceased) on Shabbos and the rest of tiltul min ha-tzad (indirect handling) — it contains 15 seifim:

Although the mes is muktzeh and forbidden to be moved, nevertheless if it lies in a place where one fears for it on account of a fire — one may move it in order to save it. And in any case, whatever one is able to do in a more permitted manner — one must do (e.g. using a tiltul tinok — moving a child — or a kikar of bread, or any vessel whose work is permitted, placed upon the mes or beside it, and moving both together).

וְאִם אִי אֶפְשָׁר לְהַצִּילוֹ כִּי אִם עַל יְדֵי הוֹצָאָה לְכַרְמְלִית — יֵשׁ מַתִּירִין מִשּׁוּם בִּזְיוֹן הַמֵּת.

And if it is impossible to save it except by carrying it out through a karmelis — some permit it on account of bizayon ha-mes (the disgrace of the deceased), since kevod ha-beriyos (human dignity) overrides a negative commandment of rabbinic origin.

מֵת הַמֻּטָּל בַּחַמָּה וְיָרֵא עָלָיו פֶּן יַסְרִיחַ, אִם יֵשׁ לוֹ דָּבָר הַמֻּתָּר בְּטִלְטוּל — מְטַלְטְלוֹ עַל יָדוֹ מֵחַמָּה לְצֵל.

A mes lying in the sun, where one fears it will putrefy: if one has something permitted to be moved — one moves it by its means, from sun to shade. Otherwise — one may not move it at all, not even by turning it from bed to bed.

וַאֲפִלּוּ אִם יֵשׁ לוֹ דָּבָר הַמֻּתָּר, אֶלָּא שֶׁאֵין לוֹ מָקוֹם שֶׁיֵּשׁ בּוֹ צֵל בְּאוֹתָהּ רְשׁוּת — אָסוּר לְהוֹצִיאוֹ לְכַרְמְלִית.

And even if he has a permitted object but has no shaded place in the same domain — it is forbidden to carry it out through a karmelis, provided that one can arrange shade by spreading mats.

אֲבָל לְהוֹצִיאוֹ לִרְשׁוּת הָרַבִּים גְּמוּרָה — אָסוּר אֲפִלּוּ בִּדְלֵקָה.

But to carry it out into a full reshus ha-rabbim (public domain) — it is forbidden even in a fire, for the prohibition there is essentially Torah-based.

וַאֲפִלּוּ עַל יְדֵי נָכְרִי אָסוּר בִּרְשׁוּת הָרַבִּים, מִשּׁוּם שֶׁגְּנַאי הוּא לַמֵּת.

And even by a non-Jew it is forbidden in reshus ha-rabbim, because it is a disgrace to the mes that people should say full chillul Shabbos was done on his account.

לֹא הִתִּירוּ טִלְטוּל עַל יְדֵי דָּבָר הַמֻּתָּר אֶלָּא בְּמֵת בִּלְבַד.

They permitted tiltul by means of a permitted object only for the mes alone; for other muktzeh items it was not permitted.

וַאֲפִלּוּ בְּמֵת לֹא הִתִּירוּ אֶלָּא מִשּׁוּם כְּבוֹדוֹ. אֲבָל מֻתָּר לְטַלְטְלוֹ עַל יְדֵי נָכְרִי לְצֹרֶךְ מִצְוָה, כְּגוֹן חֲתֻנָּה.

And even for the mes they only permitted it for the sake of his honor. But it is permitted to move him by means of a non-Jew for the sake of a mitzvah, such as a wedding.

וְכָל זֶה בְּטִלְטוּל גָּמוּר, אֲבָל טִלְטוּל מִן הַצַּד — מֻתָּר אֲפִלּוּ לְצֹרֶךְ כֹּהֲנִים.

All this concerns full tiltul; but tiltul min ha-tzad (indirect handling — e.g. turning him from bed to bed) is permitted even for the sake of Kohanim, or if one needs the spot of the mes.

לֹא הִצְרִיכוּ לְהַנִּיחַ עַל הַמֵּת דָּבָר הַמֻּתָּר בְּטִלְטוּל אֶלָּא בְּמֵת עָרוּם, אוֹ שֶׁהוּא לָבוּשׁ בְּתַכְרִיכִים.

They only required placing a permitted object upon the mes when the mes is naked, or clothed in tachrichim (shrouds), which are bittel to him and forbidden to be moved like him. But not when he is still wearing his ordinary garment.

מֵת הַמֻּטָּל בַּחַמָּה וְאֵין לָהֶם מָקוֹם לְפַנּוֹתוֹ — מֻתָּר לַעֲשׂוֹת עָלָיו אֹהֶל עֲרַאי עַל יְדֵי הַעֲרָמָה לְצֹרֶךְ הַחַי.

A mes lying in the sun and they have no place to remove him to — it is permitted to make an ohel arai (temporary tent) over him by means of a ha'arama (subterfuge), for the sake of the living (two people sit beside him, bring beds for themselves, then spread mats above for shade, then rise and remove the beds — leaving a partition formed of itself).

מֻתָּר לָסוּךְ אֶת הַמֵּת וְלַהֲדִיחוֹ, וּבִלְבַד שֶׁלֹּא יָזִיז בּוֹ שׁוּם אֵבֶר.

It is permitted to anoint the mes and to rinse him, provided that one does not move any limb of his — for any muktzeh, just as it is forbidden to move all of it, so it is forbidden to move part of it.

אִם הָיָה פִּיו נִפְתָּח וְהוֹלֵךְ — קוֹשֵׁר אֶת הַלֶּחִי בְּעִנְיָן שֶׁלֹּא יוֹסִיף לְהִפָּתֵחַ, אֲבָל לֹא כְּדֵי שֶׁיִּסָּגֵר. וּמִטַּעַם זֶה אֵין מַעֲצִימִין עֵינָיו שֶׁל מֵת בְּשַׁבָּת.

If his mouth was opening more and more — one ties the jaw in a manner that it should not open further, but not so as to close what was opened. For this reason one does not close the eyes of a mes on Shabbos (though nowadays the custom has spread to do so, claiming danger; we do not protest against them).

זֶה הַכְּלָל בְּטִלְטוּל עַל יְדֵי דָּבָר אַחֵר: כָּל שְׁנֵי דְבָרִים אֶחָד אָסוּר לְטַלְטְלוֹ וְאֶחָד מֻתָּר… אִם מְטַלְטֵל הָאִסּוּר בְּיָדוֹ וְהַהֶתֵּר מִטַּלְטֵל עִמּוֹ — לֹא הִתִּירוּהוּ אֶלָּא בְּמֵת בִּלְבַד.

This is the general rule for tiltul by means of another object: whenever two objects, one forbidden and one permitted, are next to each other (and the permitted one has not become a basis for the forbidden), if one moves the forbidden one with his hands and the permitted one is moved along with it — they did not permit it at all, except for the mes alone.

וְכָל זֶה בְּטִלְטוּל בְּיָדָיו עַל יְדֵי דָּבָר אַחֵר, אֲבָל לְטַלְטֵל הַמֻּקְצֶה בְּגוּפוֹ שֶׁלֹּא בְיָדָיו — מֻתָּר אֲפִלּוּ מְטַלְטְלוֹ לְצֹרֶךְ הָאִסּוּר.

And all of this is with regard to handling with one's hands by means of another object; but to handle muktzeh with one's body and not with one's hands — it is permitted, even when moving it for the sake of the forbidden item itself (e.g. straw on a bed: it is permitted to nudge it with one's body to soften it for lying down).