It could be said that the intention here is that not only whilst one is actually performing a Mitzvah one also should remain in this mode throughout the whole day. And all the above can now also be connected to the Shmittah year. Namely, referring to those who are particular with the Mitzvah of Shmittah. The Possuk states: “Those mighty in strength, who perform His word, to hearken to the voice of His word.” In other words, keeping the Mitzvah of Shmittah is equivalent to self-sacrifice, prefacing a willingness [first and foremost] to act and only then to hear [and heed] the details later. And this is because it requires a specific mechanism of self-control and discipline to stop oneself working the fields and furthermore, also actually working the land as its theme has the concept of Mesiras Nefesh - self-sacrifice which transcends logic. As our sages have stated; Tosfos in Talmud tractate Shabbos 31a on the words Emunas Seder Zeraim quoted from the Possuk in Yeshaya 33.6: "And the faith of your times shall be the strength of salvations, wisdom and knowledge; fear of Hashem, that is his treasure." This in the Talmud means that the word in the verse ‘Emunas’ loosely translated as faith alludes to the first of the six orders of the Mishna called Zeraim – planting, and Tosfos quotes the Talmud Yerushalmi that says that the farmer who sows his seeds places his faith in the Almighty, for he trusts that the Almighty will provide all that is necessary for his crops to grow.
He does not invest and sow the ground because of science; he plants because Hashem said it is going to grow. And he trusts that Hashem will give him sustenance. In other words, the whole concept of planting is associated with trust in Hashem and self-sacrifice (as is explained elsewhere). Generally, these four aspects of the lamp are condensed into two aspects. First, drawing down from above to below and second elevating from below to above.
