Maaser Sheni, Chapter 1, Mishnah 3. Whoever buys items with maaser sheni money in Jerusalem is obligated to eat or drink them. Sometimes, however, those items come together with components that are not fit for eating: an animal that was slaughtered has a hide, which is not fit for eating; wine that was purchased comes in a jug, which is not fit for drinking. The question our Mishnah addresses is this: does the sanctity of maaser sheni apply to the animal's hide and to the wine jugs, or are they excluded from that sanctity?
One who buys a domesticated animal or a wild animal:
"HaLokeach behemah lezivchei shelamim" - one who buys a domesticated animal that is fit to be offered, in order to bring it as a shelamim offering in the Beis HaMikdash.
"O chayah livsar taavah" - one who buys a wild animal, such as a deer, which is not fit to be offered in the Beis HaMikdash, in order to eat it as ordinary meat, meat to satisfy his hunger.
Both of these are legitimate uses of maaser sheni money, and indeed they are among the things a person is meant to do with it. Since that is so: "Yotzei ha'or lechulin" - the buyer's intention when spending the maaser money was to buy the meat and not the hide, and therefore the hide is considered an addition that was not purchased with maaser sheni money, and its status is that of chulin. And this is the case "af al pi shehaor merubeh al habasar" - even if the value of the hide exceeds the value of the meat.
"Kadei yayin setumos":
One who buys sealed jugs of wine, "makom shedarkan limkor setumos" - in a place where the common practice is to sell them closed and sealed - "yotzei hakankan lechulin", since the jug is not included in the sale.
However, if a person buys an animal or jugs of wine from a professional dealer in these items, someone who knows the value of the hide or the value of the jug, he certainly factored their value into the price. In such a case the hide and the jug do not become chulin; rather, the sanctity of maaser sheni applies to them, and it must be redeemed from them. The Rishonim point out that this does not depend specifically on a professional dealer, but applies to any buyer who showed a particular interest in the hide or in the jug, such as a tanner or a potter, for with them too these items do not become chulin.
The nuts and the almonds:
One who buys nuts and almonds - "yatzu klipeihem lechulin", for it was not the shells that he bought with maaser sheni money but the nut itself.
The law of temed:
From here the Mishnah moves to a matter unrelated to the previous topic: the law of temed. Temed is water that was steeped in wine sediment or in the skins and pits of pressed grapes, so that it absorbs some of their qualities and taste, but it is not really wine, rather a kind of vinegar. Once it has reached the status of vinegar it is considered temed; before that it is not considered temed at all but merely water. And as we will learn later on, water may not be bought with maaser sheni money, since what is required is something that grows from the ground, and water does not grow from the ground.
Therefore the Mishnah says: temed, before it has turned sour - "ein nikach bechesef maaser", because its status is that of water and not of temed. "Mishehechmitz - nikach bechesef maaser", for from the moment it reaches the status of vinegar it may be bought with maaser sheni money.
In summary: in this Mishnah we learned that the components that come along with an item bought with maaser sheni money - the animal's hide, the sealed jug, and the shells of the nuts and almonds - become chulin, since the essence of the purchase was the meat, the wine and the fruit; provided that the buyer had no particular interest in those components, as a dealer or as a craftsman would. We also learned the law of temed, that it may not be bought with maaser money until it turns sour and leaves the category of water.