Yes. Virginia, there is an afterlife in Judaism

(1) All Jews have a share in the World to Come, as it says, (Isaiah 60:21), “Thy people are all righteous; they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified.” These have no share in the World to Come: One who says that [the belief of] resurrection of the dead is not from the Torah, [one who says that] that the Torah is not from Heaven, and one who denigrates the Torah. Rabbi Akiva says: also one who reads outside books, and one who whispers [an incantation] over a wound, saying, (Exodus 15:26) “I will bring none of these diseases upon thee that I brought upon the Egyptians for I am the Lord that healeth thee.” Abba Shaul says, also one who utters the Divine Name as it is spelled.

(1) These are things the fruits of which a person enjoys in this world, while the principal remains for them in the world to come: Honoring parents, acts of lovingkindness, and bringing peace between people. And the study of Torah is equal to them all.

Rav was wont to say: The World-to-Come is not like this world. In the World-to-Come there is no eating, no drinking, no procreation, no business negotiations, no jealousy, no hatred, and no competition. Rather, the righteous sit with their crowns upon their heads, enjoying the splendor of the Divine Presence, as it is stated: “And they beheld God, and they ate and drank” (Exodus 24:11)

Why doesn't the Torah say "It was good." on the second day of Creation? Rabbi Yochanan taught in the name of r yosi the son of r chalafta, because hell was created on the second day, as it says " the topheth has been ready for him since yesterday, a day that has a yesterday.

The school of Eliyahu taught: Gehenna is above the heavens, and some say that it is beyond the Mountains of Darkness.

Abaye disagrees with the opinion of Rabbi Shimon ben Lakish, who said: There is no Gehenna in the World-to-Come. Rather, the Holy One, Blessed be He, will remove the sun from its sheath [minartika], and the righteous will be healed by it and the wicked will be punished by it. The righteous will be healed by it

It is taught in a baraita: Beit Shammai say: There will be three groups of people on the great Day of Judgment at the end of days: One of wholly righteous people, one of wholly wicked people, and one of middling people. Wholly righteous people will immediately be written and sealed for eternal life. Wholly wicked people will immediately be written and sealed for Gehenna... Middling people will descend to Gehenna to be cleansed and to achieve atonement for their sins, and they will cry out in their pain and eventually ascend from there,

(16) Rabbi Yaakov says: This world is like a hallway before the world to come. Fix yourself in the hallway so you may enter the drawing room.

(22) He would say: Those that are born will die, and those that are dead will be revived, and the living will be judged. [It is necessary] to know, to make known, and to become conscious that [God] is God, [God] is the Maker ... [God] is the Judge...the future Judge. And do not let your [evil] impulse assure you that the netherworld is a place of refuge for you; because against your will you were created, and against your will you were born, and against your will you live, and against your will you die, and against your will you are destined to give account and reckoning before the ... the Holy One, blessed be He.

​ When Rabban Johanan b. Zakkai was sick, his disciples went in to visit him. On seeing them, he began to weep. His disciples said to him, "O lamp of Israel, right-hand pillar, mighty hammer! Why are you crying?" He replied to them, "If I was being led into the presence of a human king who is here today and tomorrow in the grave, whose anger against me could not possibly be eternal, who if he imprisoned me the imprisonment would not be everlasting, who if he condemned me to death the death would not be for ever, and whom I can appease with words and bribe with money — even then I would weep; but now, when I am being led into the presence of the King of kings, the Holy One, blessed be He, Who lives and endures for all eternity, Who if He is angry against me His anger is eternal. Who if He imprisoned me the imprisonment would be everlasting. Who if He condemned me to death the death would be for ever, and Whom I cannot appease with words nor bribe with money — should I not be more worried? Before me lie two paths, one of the Garden of Eden and the other of Gehinnom (Hell), and I do not know which I am about to be led to, shall I not weep?" They said to him, "Our master, bless us !" He said to them, "May it be God's will that the fear of Heaven be upon you [as great] as the fear of flesh and blood," His disciples exclaimed, "Only as great?" He replied, "If only it was as great"; for know, when a man intends to commit a sin, he says, 'I hope nobody will see me'."

And Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: All the prophets only prophesied with regard to the days of the Messiah. However, with regard to the World-to-Come, [it is stated]: “No eye has seen it, God, aside from You.”

Anyone who looks into four things would be better off if he had not come into this world: what is above, what is below, what is before, and what is after.

(109) 103. The Rabbi: ....... Know that he who converses with a prophet experiences spiritualization during the time he listens to his oration. He differs from his own kind in the purity of soul, in a yearning for the [higher] degrees and attachment to the qualities of meekness and purity. This was a manifest proof to them, and a clear and convincing sign of reward hereafter. For the only result to be expected from this is that the human soul becomes divine, being detached from material senses, joining the highest world, and enjoying the vision of the divine light, and hearing the divine speech. Such a soul is safe from death, even after its physical organs have perished. If thou, then, findest a religion the knowledge and practice of which assists in the attainment of this degree, at the place pointed out and with the conditions laid down by it, this is beyond doubt the religion which insures the immortality of the soul after the demise of the body.

(110) 104. Al Khazari: The anticipations of other churches are grosser and more sensuous than yours.

(111) 105. The Rabbi: They are none of them realized till after death, whilst during this life nothing points to them.

(112) 106. Al Khazari: May be; I have never seen any one who believed in these promises desire their speedy fulfilment. On the contrary, if he could delay them a thousand years, and remain in the bonds of this life in spite of the hardship of this world, he would prefer it.

(113) 107. The Rabbi: What is thy opinion concerning him who witnessed those grand and divine scenes?

(114) 108. Al Khazari: That he, no doubt, longs for the perpetual separation of his soul from his material senses, in order to enjoy that light. It is such a person who would desire death.

(115) 109. The Rabbi: Now all that our promises imply is that we shall become connected with the divine influence by means of prophecy, or something nearly approaching it, and also through our relation to the divine influence, as displayed to us in grand and awe-inspiring miracles. Therefore we do not find in the Bible: 'If you keep this law, I will bring you after death into beautiful gardens and great pleasures.' On the contrary it is said: 'You shall be my chosen people, and I will be a God unto you, who will guide you. Whoever of you comes to me, and ascends to heaven, is as those who, themselves, dwell among the angels, and my angels shall dwell among them on earth. You shall see them singly or in hosts, watching you and fighting for you without your joining in the fight. You shall remain in the country which forms a stepping-stone to this degree, viz. the Holy Land. Its fertility or barrenness, its happiness or misfortune, depend upon the divine influence which your conduct will merit, whilst the rest of the world would continue its natural course. For if the divine presence is among you, you will perceive by the fertility of your country, by the regularity with which your rainfalls appear in their due seasons, by your victories over your enemies in spite of your inferior numbers, that your affairs are not managed by simple laws of nature, but by the divine Will. You also see that drought, death, and wild beasts pursue you as a result of disobedience, although the whole world lives in peace. This shows you that your concerns are arranged by a higher power than mere nature.' All this, the laws included, is closely connected with the promises, and no disappointment is feared. All these promises have one basis, viz. the anticipation of being near God and His hosts. He who attains this degree need not fear death, as is clearly demonstrated in our Law. The following parable will illustrate this: One of a company of friends who sought solicitude in a remote spot, once journeyed to India, and had honour and rank bestowed on him by her king, who knew that he was one of these friends, and who had also known their fathers, former comrades of his own. The king loaded him with presents for his friends, gave him costly raiment for himself, and then dismissed him, sending members of his own retinue to accompany him on his return journey. No one knew that they belonged to the court, nor that they travelled into the desert. He had received commissions and treaties, and in return he had to swear fealty to the king. Then he and his Indian escort returned to his companions, and received a hearty welcome from them. They took pains to accommodate them and to show them honour. They also built a castle and allowed them to dwell in it. Henceforth they frequently sent ambassadors to India to wait upon the king, which was now more easy of accomplishment, as the first messengers guided them the shortest and straightest route. All knew that travelling in that country was rendered easier by swearing allegiance to his king and respecting his ambassadors. There was no occasion to inquire why this homage was necessary, because it was patent that by this means he came into connexion with the monarch--a most pleasing circumstance. Now these companions are the Children of Israel, the first traveller is Moses, the later travellers are the prophets, whilst the Indian messengers are the Shekinah and the angels. The precious garments are the spiritual light which dwelt in the soul of Moses on account of his prophetship, whilst the visible light appeared on his countenance. The presents are the two tables with the Ten Commandments. Those in possession of other laws saw nothing of this, but were told: 'Continue in obedience to the King of India as this company of friends, and you will after death become the associates of the king, otherwise he will turn you away, and punish you after death.' Some might say: No one ever returned to inform us whether, after death, he dwelt in paradise or in hell. The majority were satisfied with the arrangement, which coincided with their views. They obeyed willingly, and allowed themselves to entertain a faint hope, which to all appearance was a very strong one, as they commenced to be proud and to behave haughtily towards other people. But how can they boast of expectations after death to those who enjoy the fulfilment already in life? Is not the nature of the prophets and godly men nearer to immortality than the nature of him who never reached that degree?

(121) 115. The Rabbi: ......As regards the promises at which thou art so astonished, our sages, long ago, gave descriptions of paradise and hell, their length and width, and depicted the enjoyments and punishments in greater detail than is given in any later religions. From the very beginning I only spoke to thee of what is contained in the books of the Prophets They, however, do not discuss the promises of after-life with so much diffuseness as is done in the sayings of the Rabbis. Nevertheless the prophetic books allude to the return of the dust of the human body to the earth, whilst the spirit returns to the Creator who gave it. They also mention the resurrection of the dead at some future time, the sending of a prophet called Elijah AlKhidr, who had already been sent once, but who was taken away by God in the same way as another said that he never tasted death. The Torah contains the prayer of one who was specially privileged to become a prophet, and he prayed that his death might be made easy, and his end be as the end of the Children of Israel. After the death of Samuel King Saul invoked his aid, and he prophesied for him concerning all that would happen to him in the same way as he had prophesied to him whilst living. Although this action of Saul, viz. consulting the dead, is forbidden in our law, it shows that the people at the time of the prophets believed in the immortality of the soul after the decay of the body. For this reason they consulted the dead. All educated people, including women, know by heart the opening prayer of our morning liturgy, which runs as follows: O Lord, the spirit which Thou hast breathed into me is hallowed; Thou hast created it, Thou guardest it, and Thou wilt after a time take it from me, but wilt restore it to me in the other world. As long as it is within me, I praise Thee, and am grateful to Thee, O Lord of the universe. Praise be to Thee who restoreth the spirit unto the dead. The notion of 'Paradise' itself, of which people often speak, is derived from the Torah, being the exalted abode which was intended for Adam. Had he not been disobedient, he would have remained in it for ever. Similarly 'Gēhinnōm' was nothing but a well-known place near the Holy House, a trench in which the fire was never extinguished, because unclean bones, carrion and other impurities used to be burned there. The word is a compound Hebrew one.

(122) 116. Al Khazari: If that is so, then there has been nothing new since your religion was promulgated, except certain details concerning paradise and hell, their arrangement, and the repetition and enlargement of these.