are mundane acts of compassion meaningful? Did the Buddha say anything of the value of mundane acts of generosity which may temporarily alleviate the suffering of others in a temporary, worldly way, but do not free others from from suffering? 

For example, helping someone get what they desperately "need" will not free them from craving, nor will curing a disease free someone from old age, sickness, and death. The following quotes support this point, i.e. how  mundane work or acts of generosity - which give material comfort but are not the gift of the dhamma - do not free anyone from the causes of suffering. 

Dalai Lama:


  Science and technology have contributed immensely to the overall development of humankind, to our material comfort and well- being as well as to our understanding of the world we live in. But if we put too much emphasis on these endeavors, we are in danger of losing those aspects of human knowledge that contribute to the development of an honest and altruistic personality.
  
  ...
  
  No one can deny the material benefits of modern life, but we are still faced with suffering, fear, and tension— perhaps more now than ever before.


Bhikku Bodhi:


  The pāramitās begin with dāna-pāramitā, the perfection of giving. Social engagement can certainly be included under this category, as it involves giving others material gifts and the gift of security. But these gifts, as worthy as they are, do not equal in value the gift of the Dharma, for the gift of the Dharma leads to the permanent extinction of suffering. 


Tulku Urgyen Rinpoche:


  How many scientists do you know who have become enlightened? Have you heard of any? Well, if a scientist trains in this, he becomes enlightened. That’s pretty neat, isn’t it? These days scientists are praised as being the most eminent people in this world, because they make devices through which you can instantly talk to someone on the other end of the world, or you can fly through the skies. Well, with this practice you can go beyond being a scientist. Actually, what science can create is pretty amazing, but still, all science is on this side of the shore of knowledge. The profound samadhi means the other shore of knowledge, having transcended dualistic mind. Right now, if we compare ourselves with a scientist, a scientist seems to be better, right? But once the scientist arrives on the other shore, any mental doings is of no use at all! At that point, as far as we are concerned, it is much better to arrive on the other side at transcendent knowledge. Here’s a question for all of you: exactly how much benefit is there from scientific knowledge the moment you are in the bardo? Think about it well. When a scientist is in the bardo he no longer has any gadgets to help him, no spy satellites or jet planes to move around in. In the bardo isn’t whatever one created of absolutely no use? Scientific knowledge is not transcendent. The knowledge that we are supposed to train in is transcendent knowledge, prajnaparamita.
  
  Honestly, whatever mundane, unspiritual actions we do show themselves to be a total waste at the end of this life. They are good for absolutely nothing. Any work that one bothers to complete is pointless unless it is connected with a virtuous outcome.


Upasika Kee:


  Don’t think that you were born to gain this or that level of comfort. You were born to study pain and the causes of pain, and to follow the practice that frees you from pain. This is the most important thing there is. Everything else is trivial and unimportant.


What acts of compassion and generosity were considered worthwhile to the Buddha?
Yes. Generosity, kind words and helpfulness are all meaningful to the Buddha, however small.

From Vaccha Sutta:


  "I tell you, Vaccha, even if a person throws the rinsings of a bowl or
  a cup into a village pool or pond, thinking, 'May whatever animals
  live here feed on this,' that would be a source of merit, to say
  nothing of what is given to human beings. But I do say that what is
  given to a virtuous person is of great fruit, and not so much what is
  given to an unvirtuous person.


From Itivuttaka 26:


  This was said by the Blessed One, said by the Arahant, so I have
  heard: "If beings knew, as I know, the results of giving &amp; sharing,
  they would not eat without having given, nor would the stain of
  selfishness overcome their minds. Even if it were their last bite,
  their last mouthful, they would not eat without having shared, if
  there were someone to receive their gift. But because beings do not
  know, as I know, the results of giving &amp; sharing, they eat without
  having given. The stain of selfishness overcomes their minds."


From Sangaha Sutta:


  "There are these four grounds for the bonds of fellowship. Which four?
  Generosity, kind words, beneficial help, consistency. These are the
  four grounds for the bonds of fellowship."
  
  Generosity, kind words, beneficial help,
  &amp; consistency in the face of
  events,
  in line with what's appropriate
  in each case.
  These bonds of fellowship [function] in the world
  like the linchpin in a moving cart.


From Sigalovada Sutta:


  "Young man, be aware of these four good-hearted friends: the helper, the friend who endures in good times and bad, the mentor, and
  the compassionate friend.
  
  "The helper can be identified by four things: by protecting you when you are vulnerable, and likewise your wealth, being a refuge when
  you are afraid, and in various tasks providing double what is
  requested.
  
  "The enduring friend can be identified by four things: by telling you secrets, guarding your own secrets closely, not abandoning you in
  misfortune, and even dying for you.
  
  "The mentor can be identified by four things: by restraining you from wrongdoing, guiding you towards good actions, telling you what
  you ought to know, and showing you the path to heaven.
  
  "The compassionate friend can be identified by four things: by not rejoicing in your misfortune, delighting in your good fortune,
  preventing others from speaking ill of you, and encouraging others who
  praise your good qualities."


From Dullabha Sutta:


  "Monks, these two people are hard to find in the world. Which two? The
  one who is first to do a kindness, and the one who is grateful for a
  kindness done and feels obligated to repay it. These two people are
  hard to find in the world."


From Itivuttaka 75:


  "And how is a person one who rains everywhere? There is the case where
  a person gives food, drink, clothing, vehicles, garlands, scents,
  ointments, beds, dwellings, &amp; lights to all brahmans &amp; contemplatives,
  to all of the miserable, the homeless, &amp; beggars. This is how a person
  one who rains everywhere.
  
  A person responsive to requests,
  sympathetic to all beings,
  delighting in distributing alms:
  "Give to them! Give!" he says.
  As a cloud — resounding, thundering — rains,
  filling with water, drenching
  the plateaus &amp; gullies:
  a person like this is like that.
  Having rightly amassed wealth
  attained through initiative,
  he satisfies fully with food &amp; drink
  those fallen into the homeless state.


From Itivuttaka 100:


  "There are these two kinds of gifts: a gift of material things &amp; a
  gift of the Dhamma. Of the two, this is supreme: a gift of the Dhamma.
  
  "There are these two kinds of sharing: sharing of material things &amp;
  sharing of the Dhamma. Of the two, this is supreme: sharing of the
  Dhamma.
  
  "There are these two kinds of assistance: assistance with material
  things &amp; assistance with the Dhamma. Of the two, this is supreme: help
  with the Dhamma.
  
  "There are these two kinds of mass-donations: a mass-donation of
  material things &amp; a mass-donation of the Dhamma. Of the two, this is
  supreme: a mass-donation of the Dhamma."