צדק וחסד - Can we hold the fullness of both righteousness and love at once?

(20) Justice, justice you shall pursue, in order that you may live, and inherit the land which the LORD thy God is giving you.

(3) For I have said: ' The world is built upon unending loving kindness (or love is eternally established); In the heavens you have established your faithfulness.

(2) Shimon the Righteous was of the last of the Great Assembly. He would say: On three things the world stands–on the Torah, on the service, and on acts of kindness.

(10) The practice of lovingkindness (from now on just 'love') is central for those engaged in fixing their midot, for piety itself derives from "love." And our Sages, may their memory be for a blessing have said (Pirkei Avot 1:2), "The world stands on three things," and one of them is love. They have numbered it (Mishnah Peah 1:1) among those things whose fruits a man eats in this world and whose essence endures for his reward in the World to Come. And they have said (Sotah 14a), "R. Simlai learned, "The Torah begins and ends with love." "Rava learned (Yevamot 79a), 'All who possess these three traits are without question of the seed of our father Abraham mercy, shyness, and love.' " R. Eleazar said (Sukkah 49b), "Loves is greater than tzedakah/charity, as it is said (Hosea 10:12), 'Sow for yourselves with charity and reap with love.' " "Love is greater than tzedekah in three ways: Tzedakah is performed with one's wealth, and love with one's body; tzedakah is given to the poor, and love to rich and poor alike; charity is given only to the living, and love to the living and the dead alike." And (Shabbat 151b), "'And He will give you mercy and He will have mercy upon you' (Deuteronomy 13:18) - Heaven is merciful to all who have mercy upon their fellow creatures." This is self-evident; for the Holy One Blessed be He pays measure for measure. One who is merciful towards his fellow creatures and treats them with love is deserving of mercy and of absolution of his sins through love. As our Sages of blessed memory have said (Rosh Hashanah 17a), "Whose sins does He forgive? The sins of one who overlooks an injustice committed against him." And if one is unwilling to forego his claims or to act with love, it follows that he, too, is to be treated only in accordance with strict justice. Who could abide it if the Holy One Blessed be He acted on the basis of justice alone?