Siman 353

Our Sages taught: At first, they would uncover the faces of the wealthy and cover the faces of the poor, because their faces were blackened due to famine. And the living poor were ashamed. They enacted that they should cover the faces of everyone (Moed Katan 27a). At first, they would take out the wealthy on a dargash and the poor on a kelivah, which is a bed for the deceased, and the poor were ashamed. They enacted that everyone should be taken out on a kelivah, for the sake of the honor of the poor (ibid.). At first, they would place incense under those who died of intestinal disease, and the living who suffered from intestinal disease were ashamed. They enacted that they should place it under everyone (ibid.). Therefore, it is proper to smoke incense in a house where there is a deceased person, to drive away the bad odors. And even if there is no odor from this deceased person, nevertheless, one should smoke incense so as not to distinguish between one deceased person and another.

One may not place a sefer Torah upon the bed of a sage, even if he is a leader, a gaon, and unique in his generation. And so Rav Hai Gaon responded, as the Tur wrote in his name in siman 344. And he explained there that specifically upon his bed it is forbidden, but before his bed, such that it stands in its own place—it is permitted for the great one of the generation (see Shach subsection 1 and Perishah). And in our time even this is not practiced, for the generation is not worthy of this due to our many sins. And all the more so one should not say: "This one fulfilled what is written in this." And our sages, of blessed memory, said (Moed Katan 25a) that the honor of a sage is to take him out through the doorway, and not to lower him through roofs. And his honor is in the first bed, and not to transfer him from bed to bed. That is to say: that they should carry him in the bed in which he died. And in this time we do not practice so. And it is stated in Semachot (chapter twelve) that one does not take out the deceased in a bed unless his head and the majority of his body are intact, see there.

An infant of thirty days, even if his months were complete—one does not take him out neither in a bed nor in a casket, but rather they carry him in the lap to the beit ha-kevarot. And he is buried by one woman and two men. But not by one man and two women because of yichud, for even at a time of aninut a person's inclination overcomes him (Kiddushin 80b). And if they wished to take him out in a bed—the authority is in their hands (Shach). And one does not stand in a line for him. And one does not say the blessing of mourners for him, even if it is established for us that his months were complete.

But one who is a full thirty days old, meaning after thirty days, goes out in a gluskema. This is a type of small box that is carried in the arms, meaning between a person's arms. And they stand over him in a row, and they recite over him the blessing of mourners and the consolation of mourners. And one who is twelve months old goes out on a mita. And for anyone who goes out on a mita, many show grief over him, meaning: they are astonished and pained. And for one who does not go out on a mita, many do not show grief over him. And anyone who is known to the public, the public occupies themselves with him. And anyone who is not known to the public, the public is not obligated to occupy themselves with him. And an infant who died before he was circumcised, they circumcise him at his grave without a blessing, and they give him a name. And this has already been explained in siman 263, see there.