Where does it say that harvesting and reaping doesn't include what you personally need at the moment? You can't define it to suit your preferences.
I'm not defining it to suit my preferences, but rabbinic oral law did in total disregard and disagreement for what God clearly taught about what is harvesting and reaping, even although man-made oral law disagrees.
After you asked your question I studied to see what God said and here are some clear answers I found
Eating without Harvesting or reaping
Exo 23:10 And six years thou shalt sow thy land, and gather in the increase thereof; 11 but the seventh year thou shalt let it rest and lie fallow, that the poor of thy people may eat; and what they leave the beast of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard.
Lev 25:5 That which groweth of itself of thy harvest thou shalt not reap, and the grapes of thy undressed vine thou shalt not gather; it shall be a year of solemn rest for the land. 6 And the sabbath-produce of the land shall be for food for you: for thee, and for thy servant and for thy maid, and for thy hired servant and for the settler by thy side that sojourn with thee; 7 and for thy cattle, and for the beasts that are in thy land, shall all the increase thereof be for food.
2Ki 19:29 And this shall be the sign unto thee: ye shall eat this year that which groweth of itself, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof.
Isa 37:30 And this shall be the sign unto thee: ye shall eat this year that which groweth of itself, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof.
Reaping and harvesting
Lev 19:9 And when ye reap the harvest of your land, thou shalt not wholly reap the corner of thy field, neither shalt thou gather the gleaning of thy harvest.
10 And thou shalt not glean thy vineyard, neither shalt thou gather the fallen fruit of thy vineyard; thou shalt leave them for the poor and for the stranger: I am the LORD your God.
Lev 23:22 And when ye reap the harvest of your land, thou shalt not wholly reap the corner of thy field, neither shalt thou gather the gleaning of thy harvest; thou shalt leave them for the poor, and for the stranger: I am the LORD your God.
Rights of the poor
Deu 23:24 (23:25) When thou comest into thy neighbour's vineyard, then thou mayest eat grapes until thou have enough at thine own pleasure; but thou shalt not put any in thy vessel. 25 (23:26) When thou comest into thy neighbour's standing corn, then thou mayest pluck ears with thy hand; but thou shalt not move a sickle unto thy neighbour's standing corn.
Psa 140:12 (140:13) I know that the LORD will maintain the cause of the poor, and the right of the needy.
Job 36:6 He preserveth not the life of the wicked; but giveth to the poor their right.
Recognition of the cause of the poor
Psa 140:12 (140:13) I know that the LORD will maintain the cause of the poor, and the right of the needy.
Pro 29:7 The righteous taketh knowledge of the cause of the poor; the wicked understandeth not knowledge.
I'm not sure how relevant that is. Even if the Law had only been a Rabbinical Enactment, it would still be relevant to someone who wants to call himself a Pharisee. We don't find the Pharisees going to the Hellenized Jews or Saducees complaining about how they are going against the Law. Clearly then the case is someone who wants to identify with the Pharisees, without actually following Pharisaical Law. That doesn't work.
Remember that Pharisees weren't the only Jewish sect, but they were the only ones who promoted their oral law. Sadducees were the Zadokite priestly class and they rejected the unscriptural oral law. The genalogy of Jesus included Zadok. Since Jesus and his disciples never called themselves Pharisees and the only recorded disagreement with the Sadducees was about resurrection, then the rabbinic enactments were not relevant to them. Ethiopian Jews had never heard of the oral law since they exited Israel before Roman rule and rabbinic Judaism. Simply because rabbinic Judaism is the majority sect, doesn't make it right.
Exo 23:2 Thou shalt not follow
a multitude to do evil; neither shalt thou speak in a cause to decline after many to wrest judgment:
God is into minorities and always says if there is cause for destruction then only a few will be saved. Being in the majority doesn't help.
That wouldn't help after the fact. If they were hungry, they should have knocked on a Pharisee's door and asked for food. They wouldn't have been turned down. Why did they choose the path of breaking the Law?
Jesus certainly verified the scriptural instructions of God when he said how his disciples were guiltless for picking and eating grain on sabbath.
So you would prefer to cause people to beg and grovel rather than enjoy the grain God gave them as their right?
I repeat. Mercy is meant to be constrained by justice. There is mercy, but only within the framework of the Law. Think what would happen if every thief or murderer was let off the hook by a merciful judge.
Like I said before, these people had not broken God's Laws or committed any crime despite the Pharisees desiring to condemn them.
Waiting to harrass the poor
Psa 10:9 He lieth in wait in a secret place as a lion in his lair, he lieth in wait to catch the poor; he doth catch the poor, when he draweth him up in his net.
Psa 10:2 Through the pride of the wicked the poor is hotly pursued, they are taken in the devices that they have imagined.
God saves poor from condemnation
Psa 109:31 Because He standeth at the right hand of the needy, to save him from them that judge his soul. (KJV) For he shall stand at the right hand of the poor, to save
him from those that condemn his soul.
Righteous judgment pleads the cause of the poor
Pro 31:9 Open thy mouth, judge righteously, and plead the cause of the poor and needy.
Isa 10:1 Woe unto them that decree unrighteous decrees, and to the writers that write iniquity;
Isa 10:2 To turn aside the needy from judgment, and to take away the right of the poor of My people, that widows may be their spoil, and that they may make the fatherless their prey!
Jer 22:16 He judged the cause of the poor and needy; then it was well. Is not this to know Me? saith the LORD.
Mercy & Judgment are not mutually exclusive
Psa 101:1
A Psalm of David. I will sing of mercy and judgment: unto thee, O LORD, will I sing.
Psa 89:14 Justice and judgment
are the habitation of thy throne: mercy and truth shall go before thy face.
Zec 7:9 'Thus hath the LORD of hosts spoken, saying: Execute true judgment, and show mercy and compassion every man to his brother;
Hos 12:6 Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually.
Zec 7:9 Thus speaketh the LORD of hosts, saying, Execute true judgment, and shew mercy and compassions every man to his brother:
Disdain for the poor? Contempt for mercy? No sir.
Showing priority for merciless oral law over God's command for merciful non-condemnation of poor people practicing the rights God gave them
Its kind of weird that you bring a verse that doesn't say what you are trying to prove. The verse is saying that G-d didn't institute sin-offerings because He wanted us to sin and then receive atonement. Rather G-d prefers that we not sin so that we don't need to bring sin-offerings.
What you are saying doesn't make any sense. If G-d didn't want sin-offerings at all, then why would He have issued Laws about them to begin with?
It's true that God prefers no sin rather than sin offerings but that's not what this particular verse says. There are many forms of sacrifice and that verse doesn't mention 'sin offering'
.Hos 6:6 For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.
Regarding your mention of atonement: Pro 16:6 By mercy and truth iniquity is expiated; and by the fear of the LORD men depart from evil. (KJV) By mercy and truth iniquity is purged: and by the fear of the LORD
men depart from evil.
This verse sums up the whole matter:
Mic 6:8 He hath shewed thee, O man, what
is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?
Thank you for comments promoting scriptural study. Very beneficial thank you.