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Tobit instructs the son to place bread on the graves of the righteous. Sirach uses similar language, urging kindness to the living and the dead, treating food gifts for the dead as a duty of Jewish piety.
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2500 BCE
1000+ CE
Tobit 4:17
Deuterocanon
16 Give some of your food to the hungry, and some of your clothing to the naked. Give all your surplus as alms, and do not let your eye begrudge your giving of alms. 17 Place your bread on the grave of the righteous, but give none to sinners. 18 Seek advice from every wise person and do not despise any useful counsel.
Sirach 7:33
Ben Sira, Ecclesiasticus
Deuterocanon
31 Fear the Lord and honor the priest, and give him his portion, as you have been commanded: the first fruits, the guilt offering, the gift of the shoulders, the sacrifice of sanctification, and the first fruits of the holy things. 32 Stretch out your hand to the poor, so that your blessing may be complete. 33 Give graciously to all the living; do not withhold kindness even from the dead. 34 Do not avoid those who weep, but mourn with those who mourn. 35 Do not hesitate to visit the sick, because for such deeds you will be loved.
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Notes and References
... Food provisions for the dead were still common in Hellenistic times. According to Sirach 7:33, providing food for the dead was a holy duty: "Give graciously to the living and do not withhold kindness from the dead" (χάρις δόματος ἔναντι παντὸς ζῶντος καὶ ἐπὶ νεκρῷ μὴ ἀποκωλύσῃς χάριν). In Tobit’s instructions to his son, Tobit 4:17 mentions placing a gift of bread on the tomb of the righteous (ἔκχεον τοὺς ἄρτους σου ἐπὶ τὸν τάφον τῶν δικαίων) as one of the duties of the living for the dead. Thus, in the realm of family religion, care for the dead was — even in Hellenistic times — an orthodox practice in the true sense of the word. Notably, the text states that the gift for the deceased was placed on the tomb proper, which appears to indicate a regularly performed rite of giving portions to the dead at burial sites ...
Albertz, Rainer and Rüdiger Schmitt
Family and Household Religion in Ancient Israel and the Levant
(p. 456) Eisenbrauns, 2012
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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