Bava Batra 66A

ואינה מקבלת טומאה במקומה, והרודה ממנה בשבת ⁠– חייב חטאת.

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.

וחכמים אומרים: אינה כקרקע ⁠– ואין כותבין עליה פרוזבול, ומקבלת טומאה במקומה, והרודה ממנה בשבת ⁠– פטור.

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 R' Eliezer holds that a vessel that was affixed to the ground is considered like land for all purposes. This contradicts the baraita that states that if one hollowed out a pipe and then affixed it to the ground, it is still considered a vessel, and water flowing through it is considered drawn water that invalidates a mikveh. This indicates that the baraita was not taught in accordance with the opinion of R' Eliezer.

התם ⁠– כדאמר רבי אלעזר טעמא, דאמר רבי אלעזר: מאי טעמא דרבי אליעזר? דכתיב: ״ויטבל אותה ביערת הדבש״;

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 statement of R' Eliezer with regard to one who removes honey from a beehive? His rationale is as it is written: “And he put forth the end of the rod that was in his hand and dipped it in the honeycomb [ya’arat hadevash]” (I Samuel 14:27).