In the olden days, you were not allowed to write Torah Sh’baal Peh. You were not allowed to write the books of Tanach in any language other than Hebrew or script other than Ashuris. If you transgressed these rules, the writings were forbidden to read and were muktza on Shabbos. If there was a fire, you weren't allowed to rescue such books. Nowadays, in order for the Torah to be understood and not forgotten, it is mutar to write down Torah Sh’baal Peh and Torah Sh’bichsav in any language and any script. Therefore you are permitted to read such texts and they should be rescued from a fire.(ShA 12- MB 31)
It is still prohibited to write scrolls of Tanach with non-kosher ink. Therefore, if this prohibition is transgressed, the scroll may not be read. Such a scroll, written in non-kosher ink, still requires geniza because of the Names of Hashem written therein. For the same reason, save the scroll from fire. Note that Megillas Esther does not have any Names of Hashem. Therefore, if it is written with non-kosher ink, do not save it from the flames.(ShA 13 – MB 32,39)
Any Torah book not from Tanach is allowed to be written in any language and with non-kosher ink. (MB 39)
Sifray Torah that have been completely erased still require geniza no less than crumbs that fall off of(old) sefarim. (MB 37 – ShaH 35)
It is forbidden to write verses from the Torah in the form of an amulet, since it is not written for learning or prayer. Save it from fire only if it contains a Name of Hashem. (ShA 14 – MB 40,42)
You are allowed to instruct a non-Jew directly to do any manner of work to save kisvay hakodesh from disgrace. This includes gemaras and other sefarim. (MB 49)
Any scrolls or kisvay hakodesh written by Jews after they have become adherents to other religions are not holy and need to be burnt together with all of the Names written there in. (ShA 21)
It is forbidden to place any mundane object in the Aron Kodesh including containers of charity money. (MB 52)
Any melacha resulting indirectly from your action is allowed in order to save yourself from a loss. (ShA 22 – BeH “d’gram”)
Graam Kibui is permitted. You can drench a cloth with a drink other than water so that the fire will go out when it reaches the wet part..(ShA 22,24)
Included in the melacha of laundering is soaking a cloth (even a clean one) in water.(ShA 24)
Any case where a non-Jew wants to do a negative malacha for you, you need not stop him. For example, he comes to extinguish a fire. Just be careful not to verbally encourage the non-Jew, even though he began on his own. If the melacha he comes to do gives you a positive hanaa you must protest.(ShA 25- MB 61,63)
If your child of any age comes to extinguish a fire, you must stop him.This certainly applies to any other malacha (which is tzricha l’gufo).The Torah requires a father to keep his children at rest on Shabbos.(ShA 25 – MB 64,65)
Let's say a healthy person and a person who is deathly ill both need a life saving rescue – rescue the healthy person first. ( MB 68 )
These days, because we live amongst the gentiles, the quicker you are to put out a fire the better. Otherwise, the looting that can come about as a result of the chaos could come to pikuach nefesh. Another reason to extinguish a fire is because you never know if an invalid will get caught and not be able to escape. **It is a mitzvah to inform the public about this halacha.** (Rama 26 – MB 72,73,74)
You aren't allowed to transgress even an issur d’rabbonon to save your money. (MB 76)
There are many cases of chillul Shabbos that need an atonement of fasting and giving tzedaka. (see Rama 26 withMB)
Someone who was mechallel Shabbos to save a life does not need an atonement at all. (MB 78)
A hot coal that is in the path of many people may be extinguished to avoid bodily harm. The issur d’rabbonon was suspended in place of damage to the public. This leniency does not apply to monetary damage. (ShA 27 – MB 84)