A person who is very near death is considered as a living being in every respect.¹ is forbidden to enter the house of a dying person. See Chapter 205:1 for details. It is, therefore, forbidden to touch him, for anyone who touches him is considered like one who sheds blood. To what can this be compared? To a dripping [flickering] candle, which becomes extinguished as soon as someone touches it. Even if he is critical over a long period, and he and his family are in great agony, it is, nevertheless, forbidden to hasten his death in any way.² Volume III Response 75, it is permitted to do so only if the majority of the doctors concur and the chief Poseik agrees. [It is forbidden] for example to remove a feathered pillow from under him, because some people say that feathers of certain birds defer death, or for example to place the keys to the synagogue under his head; all these things are forbidden. However, if there is something which prevents the departure of the soul, such as a pounding noise or something similar, it is permitted to remove it since this is not a direct act, but merely the removal of the deterrent [to his death], without touching the dying person.

footnotes: ¹ Nevertheless, a kohein ² There is a question if it is permitted to give him a drastic, medicine that could either cure him or perhaps hasten his death. According to Shevus Yaakov

Although it is forbidden to touch a dying person, nevertheless, if a fire breaks out, he should not be left in the house, rather he should be taken out of the house. His removal takes precedence over the rescue of sacred books.

Those who are attending the dying person, should see to it that no limb of his projects from his bed, as it is said concerning Jacob, "And he gathered up his feet to the bed."³ 49:33. Therefore, they should place chairs at [the side of] the bed, so that he cannot extend a hand or foot outside it. Nevertheless, if this was not done, and his hand or foot was extended, it is forbidden to touch him in order to put it back.

footnotes: ³ Genesis

From the moment that his death is imminent, no one is permitted to leave him, so that his soul does not depart when he is alone, because the soul is shocked as it departs from the body. It is a mitzvah to stand by a person, as the soul is departing from him, as it is said, "Shall he then live forever, shall he never see the grave? For he sees that wise men die, etc."⁴ 49:10–11. It is proper to gather ten adult males to be present at the departure of the soul. They must not God forbid engage in idle talk, rather they should engage in Torah subjects, and in the recitation of Psalms and other supplication, as arranged in the seifer, Maavar Yabbok. It is customary to light candles in the presence of a dying person.

footnotes: ⁴ Psalms

After the departure of the soul, a light feather is placed at his nostrils. If it does not move, it is certain that he is dead. The windows should then be opened, and the mourners should recite the prayer, Tzidduk Ha Din, (The righteousness of Divine judgement.) When they say the berachah, Baruch Dayan ha-emes [Blessed is the true Judge], they should include in it, the Divine Name, (Adonoy Elokeinu) and the mention of His kingdom, (Melech haolam). [The complete berachah is thus: Baruch atah Adonoy, Elokeinu, Melech haolam, Dayan ha-emes.] They then tear their garments, according to the laws stated in the next chapter.

All those attending the deceased when the soul departs, must tear their garments.⁵, our custom is that those who are present when the soul departs do not tear their garments. The reason is that we do not want the person to die alone, as people will not want to be present if it means tearing their garments. To what is this [death] compared? To the burning of a Seifer Torah, for there is no one in Yisrael who is [totally] void of Torah knowledge and the performance of mitzvos. Even at the death of a child who studied Scriptures, or at the death of a woman, the garments must be torn. Even if the deceased had at times committed a sin to satisfy his lustful desire, the garments must be torn at his death. However if the person committed a sin regularly, even though he did so only to satisfy his lustful desire, he is considered among those who have departed from the ways of the community, and the garments are not torn at his death. Regarding the tearing of the garments at the death of one for whom you are not a mourner, and you are tearing your garment only because you are present at the time of the soul's departure, it is sufficient if you make a slight tear, even at the side or at the hem.

footnotes: ⁵ According to Zohor L’Avrohom

The eyes of the deceased must be closed. If there are sons, it should be done by his son, as it is said, "Joseph shall place his hand upon your eyes."⁶ 46:4. If there is a firstborn son, he should do it.

footnotes: ⁶ Genesis

When lifting the deceased from his bed to lay him on the floor, care must be taken to keep him covered, for all the customs of modesty that apply to the living, apply also to the dead

It is customary to pour out all the water from the vessels in the vicinity of the deceased, which is three houses (including the one in which the deceased lies.) This is done even for an infant who died within thirty days of its birth. If death occurs on Shabbos the water need not be poured out. (Birkei Yoseif writes, that one should be stringent and pour out the water even on Shabbos.)

The person who guards the deceased,⁷ 71:12. even if he is not a mourner, is exempt from Kerias Shema and Shemoneh Esrei, and from all other mitzvos of the Torah,⁸, Ibid. for he who is engaged in the performance of a mitzvah is exempt from performing another mitzvah.⁹ 38:8, See Mishnah Berurah.) If there are two watchmen, [they should alternate] one of them should guard, while the other says Krias Shema and Shemoneh Esrei.

footnotes: ⁷ The deceased must be guarded from rodents. See Mishnah Beruch ⁸ He is not permitted to be stringent in this matter. Mishnah Berurah ⁹ This general rule applies only if the second mitzvah involves some extra effort, but if they can both be done without extra effort, both mitzvos should be performed. (Rema

It is forbidden to eat [a meal] in the room where the deceased lies,¹⁰, Laws of mourning, 116.) unless there is a partition. It is even forbidden to have a snack, even to eat fruit or drink water is forbidden. It is necessary to instruct the guards about this. It is also forbidden to recite a berachah there.

footnotes: ¹⁰ It is also forbidden to smoke in that room. (Sdei Chemed

It is forbidden to move the deceased on Shabbos, even for the sake of [vacating the place for] kohanim, or for the sake of performing some mitzvah. It may be done however by a non-Jews, if the relatives consent to it.