The Torah commands in Parashat Sav (Vayikra 7:19) that if the meat of a sacrifice had come in contact with something which renders it Tameh (ritually impure), it must be burned. The Sefer Ha’hinuch explains that if the meat became Tameh in the courtyard of the Bet Ha’mikdash, then it must be burned there in the courtyard; if it became Tameh outside the Bet Ha’mikdash, then it is burned there, in the place where it had become Tameh. This obligation applies also to Notar – meat of a sacrifice which had been left over beyond the final time allotted for its consumption. For example, a Korban Shelamim may be eaten until sundown the day after the sacrifice was offered, and it may be eaten anywhere in the city of Jerusalem. If a person brought the meat of the Shelamim to his home in Jerusalem, and some meat was left over past sundown the following day, he must burn the leftover meat in his home. The Sefer Ha’hinuch writes that as a general rule, the bones of a sacrifice which were left over need to be burned only if there is edible marrow inside them. The marrow is considered meat, and it is thus subject to the same laws that apply to ordinary sacrificial meat. Leftover bones which do not contain marrow, however, do not require burning, because the bones themselves are not considered meat. The exception to this rule is the meat of the Korban Pesach. As the Sefer Ha’hinuch explains, the Torah forbids breaking the bones of the Korban Pesach, and therefore, when the Korban Pesach is carved, the carving is done very carefully so as not to break any bones. As the carving is done at a distance from the bones, it is very likely that some meat remains attached to the bones. Hence, leftover bones of the Korban Pesach must be burned, regardless of whether or not they contain marrow. Another example of a sacrifice which must be burned is an “Asham Talui” – an atonement sacrifice brought in situations of a possible violation – when the person determined after the slaughtering that he did not, in fact, commit the sin in question. Since it has been ascertained that the sacrifice was not necessary, the meat cannot be eaten, and so it is burned. Likewise, a bird sacrifice which was offered to atone for a possible violation may not be eaten. Unlike ordinary birds, which are killed via standard Shehita (slaughtering the front of the neck), bird sacrifices are killed via Melika – piercing the back of the neck with a fingernail. If a bird sacrifice was not, in fact, required, then the meat of the bird is forbidden for consumption, since it had been killed via Melika, and not Shehita, and Melika is a valid form of slaughtering only for birds offered as sacrifices. Therefore, if a bird sacrifice is offered to atone for a possible violation, the meat may not be eaten, due to the possibility that a sacrifice was not required, and so it must be burned. Other items which require burning include the hair of a Nazir, which he cuts after the completion of his term of Nezirut and must then burn, and Kileh Ha’kerem – grain and grapes which were grown together, in violation of Torah law. One who failed to burn that which the Torah required burning is in violation of this affirmative command.