The significance placed on Jewish burial by the Torah is so great that the first twenty pesukim of Parshas Chayey Sara are dedicated to an elaborate account of the purchase of the first Jewish burial plot. Other methods of disposal of a body, such as cremation, are clearly prohibited by halacha and are anathema to Jewish tradition. What is it about burial that is so unique and why was it so critical for Avraham to purchase a uniquely "Jewish" burial plot, thereby creating the model of a Jewish cemetery for all generations?
Belief in teschiyas hameisim is so basic to our faith that the Rambam lists it as one of the thirteen principles every believing Jew accepts. Together with articles of faith such as belief in Hashem and the divine origin of the Torah, belief in teschiyas hameisim is essential to Torah observance. Why is an event that will occur at some future date so critical to our lives as observant Jews in the present?
There are two radically different ways to view a human being. One can see a person entirely as a physical entity, not fundamentally different than other members of the animal kingdom. Or, alternatively, one can focus on a person's spiritual dimension which is temporarily dwelling in a physical body. The difference between these two perspectives is not just an esoteric philosophical distinction, but rather is the driving force behind one's entire approach to life. One who sees himself as primarily or exclusively physical will dedicate his entire life to the pursuit of physical pleasures. However, one who understands that his true essence is spiritual will pursue spiritual goals that satisfy his soul. These two radically different approaches to life ultimately will be reflected in how one approaches death as well. "Eat, drink and be merry for tomorrow we die" is the motto for those for whom death is the absolute end. It is the cessation of all physical activity, never to begin again. However, for those who understand that the body is merely a temporary home for the eternal soul, death is a temporary state, since Hashem will recreate the body at a future time to house the soul that never dies.
Depending on one's view of life and death, one will have very different thoughts on what is to be done to a body after death. If life ends with death, the body should be destroyed. If life will continue, the body is placed in the ground not fundamentally different than a seed that is planted hidden from view which will ultimately return as a beautiful plant.
Although we cannot fathom the true meaning of the parah aduma, perhaps there is symbolism in its performance that reflects these themes. We are commanded to take the ashes of the parah aduma and mix it with mayim chayim - water from a "living" source such as a spring. One who just faced death and became impure may come to view death through the lens of the ashes which symbolize total destruction. The Torah insists that we take the ashes and mix them with living water, thereby transforming ashes (eipher) to dirt (aphar). Whereas ashes are an end, dirt is used for planting and symbolizes the ultimate rejuvenations of the body and the soul.
Avraham taught us the significance of burial. Unlike his pagan neighbors who lived for the present, it was inconceivable that Sara would be buried anywhere except with those who shared her understanding of the true meaning of life and death. This lesson has been part of our legacy since the purchase of meoras hamachpeilah[1]. May we merit to see the day when all of those who truly understood life will return once again on the day that Hashem chooses to perform the wondrous act of teschiyas hameisim.
[1] Although many kedoshim throughout Jewish history were tragically denied kever Yisroel, they will once again join their people at the time of teschiyas hameisim