Introduction
Chabad.org (Tzvi Freeman, https://www.chabad.org/library/article_cdo/aid/2970/jewish/Do-Jews-Believe-in-an-Afterlife.htm):
There isn't anything after life, because Jews believe that life never ends. It just goes higher and higher. In the afterlife, the soul is liberated from the body and returns closer to her source than ever before.
Yeshayahu Leibowitz, interview by Israeli students, Sof Shavua, weekend supplement of Maariv, February 8, 1991:
In the entire Torah there is not the slightest suggestion that anything happens after death. All the ideas and theories articulated on the subject of a world to come and the resurrection of the dead have no relationship to religious faith. It is sheer folklore. After you die, you simply do not exist
Jewish Literacy (by Joseph Telushkin):
In Judaism the belief in afterlife is less a leap of faith than a logical outgrowth of other Jewish beliefs. If one believes in a G-d who is all-powerful and all-just, one cannot believe that this world, in which evil far too often triumphs, is the only arena in which human life exists. For if this existence is the final word, and G-d permits evil to win, then it cannot be that G-d is good. Thus, when someone says he or she believes in God but not in afterlife, it would seem that either they have not thought the issue through, or they don't believe in God, or the divine being in whom they believe is amoral or immoral.
שְׁאֹל
Sheol
(לג) וַיֵּ֨רְד֜וּ הֵ֣ם וְכָל־אֲשֶׁ֥ר לָהֶ֛ם חַיִּ֖ים שְׁאֹ֑לָה וַתְּכַ֤ס עֲלֵיהֶם֙ הָאָ֔רֶץ וַיֹּאבְד֖וּ מִתּ֥וֹךְ הַקָּהָֽל׃
(17) There the wicked cease from troubling; There rest those whose strength is spent. (18) Prisoners are wholly at ease; They do not hear the taskmaster’s voice. (19) Small and great alike are there, And the slave is free of his master.
תחיית המתים
The Resurrection of the Dead
(א) הָיְתָ֣ה עָלַי֮ יַד־יְהוָה֒ וַיּוֹצִאֵ֤נִי בְר֙וּחַ֙ יְהוָ֔ה וַיְנִיחֵ֖נִי בְּת֣וֹךְ הַבִּקְעָ֑ה וְהִ֖יא מְלֵאָ֥ה עֲצָמֽוֹת׃ (ב) וְהֶעֱבִירַ֥נִי עֲלֵיהֶ֖ם סָבִ֣יב ׀ סָבִ֑יב וְהִנֵּ֨ה רַבּ֤וֹת מְאֹד֙ עַל־פְּנֵ֣י הַבִּקְעָ֔ה וְהִנֵּ֖ה יְבֵשׁ֥וֹת מְאֹֽד׃ (ג) וַיֹּ֣אמֶר אֵלַ֔י בֶּן־אָדָ֕ם הֲתִחְיֶ֖ינָה הָעֲצָמ֣וֹת הָאֵ֑לֶּה וָאֹמַ֕ר אֲדֹנָ֥י יְהוִ֖ה אַתָּ֥ה יָדָֽעְתָּ׃ (ד) וַיֹּ֣אמֶר אֵלַ֔י הִנָּבֵ֖א עַל־הָעֲצָמ֣וֹת הָאֵ֑לֶּה וְאָמַרְתָּ֣ אֲלֵיהֶ֔ם הָעֲצָמוֹת֙ הַיְבֵשׁ֔וֹת שִׁמְע֖וּ דְּבַר־יְהוָֽה׃ (ה) כֹּ֤ה אָמַר֙ אֲדֹנָ֣י יְהוִ֔ה לָעֲצָמ֖וֹת הָאֵ֑לֶּה הִנֵּ֨ה אֲנִ֜י מֵבִ֥יא בָכֶ֛ם ר֖וּחַ וִחְיִיתֶֽם׃ (ו) וְנָתַתִּי֩ עֲלֵיכֶ֨ם גִּדִ֜ים וְֽהַעֲלֵתִ֧י עֲלֵיכֶ֣ם בָּשָׂ֗ר וְקָרַמְתִּ֤י עֲלֵיכֶם֙ ע֔וֹר וְנָתַתִּ֥י בָכֶ֛ם ר֖וּחַ וִחְיִיתֶ֑ם וִידַעְתֶּ֖ם כִּֽי־אֲנִ֥י יְהוָֽה׃ (ז) וְנִבֵּ֖אתִי כַּאֲשֶׁ֣ר צֻוֵּ֑יתִי וַֽיְהִי־ק֤וֹל כְּהִנָּֽבְאִי֙ וְהִנֵּה־רַ֔עַשׁ וַתִּקְרְב֣וּ עֲצָמ֔וֹת עֶ֖צֶם אֶל־עַצְמֽוֹ׃ (ח) וְרָאִ֜יתִי וְהִנֵּֽה־עֲלֵיהֶ֤ם גִּדִים֙ וּבָשָׂ֣ר עָלָ֔ה וַיִּקְרַ֧ם עֲלֵיהֶ֛ם ע֖וֹר מִלְמָ֑עְלָה וְר֖וּחַ אֵ֥ין בָּהֶֽם׃ (ט) וַיֹּ֣אמֶר אֵלַ֔י הִנָּבֵ֖א אֶל־הָר֑וּחַ הִנָּבֵ֣א בֶן־אָ֠דָם וְאָמַרְתָּ֨ אֶל־הָר֜וּחַ כֹּֽה־אָמַ֣ר ׀ אֲדֹנָ֣י יְהוִ֗ה מֵאַרְבַּ֤ע רוּחוֹת֙ בֹּ֣אִי הָר֔וּחַ וּפְחִ֛י בַּהֲרוּגִ֥ים הָאֵ֖לֶּה וְיִֽחְיֽוּ׃ (י) וְהִנַּבֵּ֖אתִי כַּאֲשֶׁ֣ר צִוָּ֑נִי וַתָּבוֹא֩ בָהֶ֨ם הָר֜וּחַ וַיִּֽחְי֗וּ וַיַּֽעַמְדוּ֙ עַל־רַגְלֵיהֶ֔ם חַ֖יִל גָּד֥וֹל מְאֹד־מְאֹֽד׃ (ס) (יא) וַיֹּאמֶר֮ אֵלַי֒ בֶּן־אָדָ֕ם הָעֲצָמ֣וֹת הָאֵ֔לֶּה כָּל־בֵּ֥ית יִשְׂרָאֵ֖ל הֵ֑מָּה הִנֵּ֣ה אֹמְרִ֗ים יָבְשׁ֧וּ עַצְמוֹתֵ֛ינוּ וְאָבְדָ֥ה תִקְוָתֵ֖נוּ נִגְזַ֥רְנוּ לָֽנוּ׃
(1) The hand of the LORD came upon me. He took me out by the spirit of the LORD and set me down in the valley. It was full of bones. (2) He led me all around them; there were very many of them spread over the valley, and they were very dry. (3) He said to me, “O mortal, can these bones live again?” I replied, “O Lord GOD, only You know.” (4) And He said to me, “Prophesy over these bones and say to them: O dry bones, hear the word of the LORD! (5) Thus said the Lord GOD to these bones: I will cause breath to enter you and you shall live again. (6) I will lay sinews upon you, and cover you with flesh, and form skin over you. And I will put breath into you, and you shall live again. And you shall know that I am the LORD!” (7) I prophesied as I had been commanded. And while I was prophesying, suddenly there was a sound of rattling, and the bones came together, bone to matching bone. (8) I looked, and there were sinews on them, and flesh had grown, and skin had formed over them; but there was no breath in them. (9) Then He said to me, “Prophesy to the breath, prophesy, O mortal! Say to the breath: Thus said the Lord GOD: Come, O breath, from the four winds, and breathe into these slain, that they may live again.” (10) I prophesied as He commanded me. The breath entered them, and they came to life and stood up on their feet, a vast multitude. (11) And He said to me, “O mortal, these bones are the whole House of Israel. They say, ‘Our bones are dried up, our hope is gone; we are doomed.’
(א) כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמָיִם, וְאֶפִּיקוֹרֶס. רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר (שמות טו) כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה' רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר, אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו:
(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.
Josephus, Antiquities XVIII
(16) But the doctrine of the Sadducees is that souls die with the bodies. Nor do they regard as obligatory the observance of anything besides what the law enjoins them. For they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent. (17) This doctrine is accepted only by a few, yet by those still of the greatest standing.
עולם הבא
The World to Come
(טז) רַבִּי יַעֲקֹב אוֹמֵר, הָעוֹלָם הַזֶּה דּוֹמֶה לִפְרוֹזְדוֹר בִּפְנֵי הָעוֹלָם הַבָּא. הַתְקֵן עַצְמְךָ בַפְּרוֹזְדוֹר, כְּדֵי שֶׁתִּכָּנֵס לַטְּרַקְלִין:
(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.
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), meaning that beholding God’s countenance is tantamount to eating and drinking.
אָמַר רַבִּי יוֹחָנָן אִם זָכָה אָדָם נוֹחֵל שְׁנֵי עוֹלָמוֹת, הַזֶּה וְהַבָּא, הֲדָא הוּא דִכְתִיב: אָחוֹר וָקֶדֶם צַרְתָּנִי, וְאִם לָאו בָּא לִתֵּן דִּין וְחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה, כְּדִכְתִיב (איוב יג, כא): כַּפְּךָ מֵעָלַי הַרְחַק
Said Rabbi Yochanan: If man merits, he inherits two worlds, this one and the coming one, that's what is written: "You have created me behind and before (front)." And if not, he comes to give reckoning, as it says, "And You laid your hand (kapcha) on me." [ibid], as it is written, [Job 13:21] "Withdraw your hand (kapcha) far from me."
Metaphysical Heaven
Rambam's Treatise on Resurrection (trans. by Fred Rosner) Chapter 4:
23: ... It is also apparent from those (Talmudic) statements that those individuals whose souls return to their bodies (after death) will eat and drink and engage in sexual intercourse and die after an extremely long life like the life which will exist during the days of the Messiah.
24: Further, the life following which there is no death is the life in the world to come because there are no physical bodies there. We firmly believe - and this is the truth which every intelligent person accepts - that in the world to come souls without bodies will exist like angels...
בְּשַׁעְתָּא דְבַר נָשׁ אִסְתַּלַּק מֵעַלְמָא, אֲבוֹי וְּקְרֵיבוֹי מִשְׁתַּכְּחִין תַּמָּן עִמֵּיהּ, וְחָמָא לוֹן וְאִשְׁתְּמוֹדַע לוֹן, וְכָל אִינוּן דְּהֲוָה מְדוֹרֵיהּ גַּבַּיְיהוּ בְּהַהוּא עַלְמָא בְּדַרְגָּא חַד, כֻּלְּהוּ מִתְכַּנְּשֵׁי וּמִשְׁתַּכְּחֵי עִמֵּיהּ, וְאָזְלִין עִם נִשְׁמָתֵיהּ, עַד אֲתַר דְּתִשְׁרֵי בְּאַתְרֵיהּ
Zohar I, 218a
At the hour of a man’s departure from the world, his father and his relatives gather round him, and he sees them and recognizes them, and likewise all with whom he associated in this world, and they accompany his soul to the place where it is to abide.
Reincarnation
ויבם אותה והקם זרע לאחיך ... אבל הענין סוד גדול מסודות התורה בתולדת האדם ונכר הוא לעיני רואים אשר נתן להם השם עינים לראות ואזנים לשמוע
Ramban on Genesis 38:8:1: (regarding yibum)
Rather, the matter is a great secret, from the secrets of the Torah in the genealogy of mankind, which is known to the eyes of seers, to whom Hashem has given eyes to see and ears to hear …
Sha'ar HaGilgulim Chapter 2: (trans: Yizchak Bar Chaim https://www.chabad.org/kabbalah/article_cdo/aid/380715/jewish/Entry-of-Souls-Levels-21.htm)
.... Now, if a person does not completely rectify his Nefesh the first time and dies, then his Nefesh will have to reincarnate, perhaps even many times, until it is sufficiently rectified. However, since he only achieved tikun through a gilgul, even after complete rectification is achieved his Ruach will not enter. He will have to die and return in order to receive the Ruach. Furthermore, once the Ruach is sufficiently rectified, then he will also have to reincarnate before receiving a Neshama, as was the case with the Ruach...
גהנום
Gehinnom / Gehenna
(ו) וְאֵלּוּ הֵן שֶׁאֵין לָהֶן חֵלֶק לָעוֹלָם הַבָּא אֶלָּא נִכְרָתִים וְאוֹבְדִין וְנִדּוֹנִין עַל גֹּדֶל רִשְׁעָם וְחַטָּאתָם לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים. הַמִּינִים. וְהָאֶפִּיקוֹרוֹסִין. וְהַכּוֹפְרִים בַּתּוֹרָה. וְהַכּוֹפְרִים בִּתְחִיַּת הַמֵּתִים וּבְבִיאַת הַגּוֹאֵל. הַמּוֹרְדִים. וּמַחֲטִיאֵי הָרַבִּים. וְהַפּוֹרְשִׁין מִדַּרְכֵי צִבּוּר. וְהָעוֹשֶׂה עֲבֵרוֹת בְּיָד רָמָה בְּפַרְהֶסְיָא כִּיהוֹיָקִים. וְהַמּוֹסְרִים. וּמַטִּילֵי אֵימָה עַל הַצִּבּוּר שֶׁלֹּא לְשֵׁם שָׁמַיִם. וְשׁוֹפְכֵי דָּמִים. וּבַעֲלֵי לָשׁוֹן הָרַע. וְהַמּוֹשֵׁךְ עָרְלָתוֹ:
(6) And, the following are they that have no share in the World to Come but suffer excision and loss of identity, and are damned for ever and ever for their exceeding wickedness and sinfulness: atheists, infidels, traducers of the Torah, dissenters of resurrection and the coming of a Redeamer, apostates, enticers of many to sin, seceders from the congregation, a public perpetrator of sins emulating Jehoiakim,8See II. Kings, 23.36–24.6 G. informers, leaders who cast fear upon the congregation not for the sake of God, shedders of blood by defaming people in public, evil-tongued people, he who abolishes circumcision.9Rosh ha-Shanah, 17a. G.
Conclusion
(ג) אַנְטִיגְנוֹס אִישׁ סוֹכוֹ קִבֵּל מִשִּׁמְעוֹן הַצַּדִּיק. הוּא הָיָה אוֹמֵר, אַל תִּהְיוּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס, אֶלָּא הֱווּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס, וִיהִי מוֹרָא שָׁמַיִם עֲלֵיכֶם:
(3) Antigonos, man of Sokho, received from Shimon the Righteous. He would say, "Do not be as servants who are serving the master in order to receive a reward, rather be as servants who are serving the master not in order to receive a reward; and may the fear of Heaven be upon you."
(יז) הוּא הָיָה אוֹמֵר, יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה, מִכָּל חַיֵּי הָעוֹלָם הַבָּא. וְיָפָה שָׁעָה אַחַת שֶׁל קוֹרַת רוּחַ בָּעוֹלָם הַבָּא, מִכָּל חַיֵּי הָעוֹלָם הַזֶּה:
(17) He [R' Yaakov] would say: One hour of repentance and good deeds in this world is better than all the time in the world to come. And one hour of pleasure in the world to come is better than all the time in this world.