אַ֭שְׁרֵי שֹׁמְרֵ֣י מִשְׁפָּ֑ט עֹשֵׂ֖ה צְדָקָ֣ה בְכָל־עֵֽת׃
Berbahagialah orang-orang yang menjaga keadilan, yang melakukan kebajikan setiap waktu.
Pardes Rimmonim
Truly difficult for this reason is that if it is so, that the cause of the Emanation was to bring the lower beings to damage and the destruction to reward the “doers of righteousness at all times” [Psalms 106:3] and to punish the wicked ones, as we have explained, if this is so, after the resurrection [of the dead], which is not the time of reward or punishment and which is not the time of action, as is known, if this is so, what is the reason for the Emanation? As [at that time] wickedness has already come to an end on the earth, and it is the time of fulfilment; and would we say that there was only an intention of the Emanation until this time of the resurrection? Heaven forbid, this is for sure not so! As the principle of the world and its perfection is [only] then, as is known, and then the perfection of the Emanation will be with is exaltation.
Sha'arei Orah
About a person who knows to bond the quality of “Remember-Zachor-זכור” with the quality of “Keep-Shamor-שמור,” the verse states,298Psalms 106:3 “Praiseworthy are those who guard justice-Shomrei Mishpat-שומרי משפט, who perform charity-Tzedakah-צדקה at every time-Et-עת.” In other words, they bring the quality of “Keep-Shamor-שמור” close to the quality of justice-Mishpat-משפט, and He then bestows blessings in all things in the worlds, whether in the inner Sefirot, or whether in external things outside the Sefirot. For, when the inner Sefirot bestow and are properly ordered, then all things in the world receive strength, beneficence, and emanation. This is the secret of the continuation, “Who perform charity-Tzedakah-צדקה at every time-Kol Et-כל עת.” However, how is it possible for a person to do charity at all times of the day? Rather, the inner meaning is that when a person bonds the quality of “Keep-Shamor-שמור” to the quality of justice-Mishpat-משפט, he then performs charity-Tzedakah-צדקה with all things in the world, even external things, and certainly with whatever is inner, the totality of which is generally called, “all time-Kol Et-כל עת.”