Study Bava Batra folio 66A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
And such a beehive is not susceptible to ritual impurity as long as it is fixed in its place. And one who removes honey from it on Shabbat is liable to bring a sin-offering, as he is likened to one who harvests produce attached to the ground.
But the Rabbis say: Such a beehive is not like land, and therefore one may not write a prosbol based upon it, and it is susceptible to ritual impurity even when it is fixed in its place, and one who removes honey from it on Shabbat is exempt from bringing a sin-offering. This Mishnah suggests that
The Talmud rejects this opinion, stating that there, in the Mishnah, R' Eliezer treats the beehive like land for the reason that R' Elazar stated, and not because he holds that all vessels that are affixed to the ground are considered like land. As R' Elazar stated: What is the reasoning for the s
R' Eliezer understands that since the Hebrew words used here for honeycomb can also mean honey forest, the verse comes to teach that just as with regard to a forest, one who picks anything from a tree on Shabbat is liable to bring a sin-offering, so too, with regard to a beehive containing honey, o
Rather, the reference with regard to the hollowed-out duct must be to the opinion of R' Eliezer concerning a baker’s board on which he kneads the dough, as we learned in a Mishnah (Kelim 15:2): With regard to a baker’s board [daf shel naḥtomin] that was affixed to the wall, R' Eliezer renders it no