Yes. We believe that after we die, We either go to Heaven, if we are Saved, or Hell, if we are Damned.

We also believe in Purgatory, which is only a temporal state of suffering, for those souls which are Saved, but, still have sins to atone for, before being made worthy to enter the Presence of Almighty God.

Five (5) is the number of rivers in the Greek Underworld of the afterlife.

Specifically, Acheron provides entry into the Underworld by way of the ferryboat operator, Charon. It also is called the river of sorrow, at the leaving of the transitory world for the eternal. It is the source of the Underworld rivers of lamentation (Cocytus) and of hate (Styx). The remaining two rivers are the Phlegethon, or the river of fire, and the Lethe, or the river of forgetfulness.

Answers from our community
"Writing that would later be incorporated into the Hebrew Bible names sheol as the afterlife, a non-descriptive place where all are destined to go after death. The Book of Numbers identifies sheol as literally underground (Numbers 16:31-33), in the Biblical account of the destruction of the rebellious Korah, Dathan and Abiram and their 250 followers, although it is speculated that this passage should be read literally, signifying an earthquake or split in the earth.
The Talmud offers a number of thoughts relating to the afterlife. After death, the soul is brought for judgement. Those who have lead pristine lives enter immediately into the "World to Come." Most do not enter the World to Come immediately, but now experience a period of review of their earthly actions and they are made aware of what they have done wrong. Some view this period as being a "re-schooling", with the soul gaining wisdom as one's errors are reviewed. Others view this period to include punishment for past wrongs. At the end of this period, approximately one year, the soul then takes its place in the World to Come. Although punishments are made part of certain Jewish conceptions of the afterlife, the concept of "eternal damnation," so prevalent in other religions, is not a central tenet of the Jewish afterlife. According to the Talmud, eternal punishment is reserved for a much smaller group of malicious and evil leaders, either whose deeds go way beyond norms, or who lead large groups of people to evil. In the Talmud, completed by 500 CE, non-Jews who are purely evil such as Hitler cease to exist in any realm when they die.
The Book of Enoch describes sheol as divided into four compartments for four types of the dead: the faithful saints who await resurrection in Paradise, the merely virtuous who await their reward, the wicked who await punishment, and the wicked who have already been punished and will not be resurrected on Judgement Day. It should be noted that the Book of Enoch is considered apocryphal by most denominations of Christianity and all denominations of Judaism.
The book of 2 Maccabees gives a clear account of the dead awaiting a future resurrection and judgement, plus prayers and offerings for the dead to remove the burden of sin.
Maimonides describes the Olam Haba ("World to Come") in spiritual terms, relegating the prophesied physical resurrection to the status of a future miracle, unrelated to the afterlife or the Messianic era. According to Maimonides, an afterlife continues for the soul of every human being, a soul now separated from the body in which it was "housed" during its earthly existence.
The Zohar describes Gehenna not as a place of punishment for the wicked but as a place of spiritual purification for souls."
Answer
The term "afterlife" is not used by Jews, rather, we refer to the "world to come." In truth, Judaism spends little time discussing what might or might not happen when we die as the focus on this life. There is also almost no mention of what happens after death in the Tanach (Jewish Bible). There are some loose ideas of what may happen when we die though:

• When we die, our souls are cleansed, to accomplish this, we must account for all our actions in life, both good and bad. It's believed that this process doesn't take more than 12 months but virtually no one does enough bad in life to warrant it taking the full 12 months.

• Some souls may return to HaShem to wait for the world to come.

• Some souls may be reincarnated as another person to have to opportunity to do more good in the world to become closer to HaShem.

• Some people are so evil in life that their souls cannot survive the cleansing process and cease to exist.

Tradition states that it will depend upon how you behaved in this world. One of the central beliefs of Judaism, as stated in the Talmud (Mishna, Sanhedrin 11:1) and codified by Maimonides (1135-1204), is that the soul continues to exist and is treated in accordance with the person's actions while he or she was alive. This applies to all people, whatever their religion.
The Tanakh (Hebrew Bible) doesn't dwell at length on the afterlife; and nor does Judaism spend a lot of time speculating on its details. However, that is not meant to diminish from its importance. Rather, the Torah implies that we are to use the bulk of our energies in keeping God's ways in this world, with our feet firmly planted on Earth, while nonetheless not losing awareness of our beliefs.
Our ancient sages stated the importance of being aware of the next world: "This world is a mere entrance-hall before the afterlife" (Mishna, Avot ch.4).

All outstanding accounts are settled after this life. Some cases illustrate this point, since this entire world wouldn't be enough to reward a Moses or punish a Hitler. And while we're alive, knowledge of the future world serves as one of the motivations to keeping God's will.

The Tanakh does not delve into detail of the rewards of the righteous because religions could compete with more and more poetic promises. Also because belief in the afterlife was shared by all ancient societies and needed little reiteration. Besides, it would be like describing the colors of a sunrise to someone who was blind from birth.
It is, however, referred to briefly in Torah verses such as Genesis 15:15, which states that "You (Abraham) will come to your fathers in peace and will be buried in good old age." Coming to his fathers does not mean simply to be buried with them, since Abraham was not buried with his ancestors. Such verses are stated many times.
The prophets are more explicit with such references (see Isaiah 26:19 and 66:24, Daniel 12:13, Zechariah 3:7, 1 Kings 8:30, 2 Kings ch.2, Ecclesiastes 12:7). The afterlife is spoken of at length in the Talmud. More than 20 pages of Talmud (Sanhedrin 90-110, Rosh Hashanah 16-18, and other passages) are given to this subject.

See also:

God exists

The key beliefs of Judaism

How do you know there are a heaven and hell?

Some different beliefs about where you go when dead

• I believe that after you die, you go to the Spirit World where everyone lives until the resurrection. At the resurrection, you will get your body back (a perfect body, free of any impediments that you had during your life), and then the judgement where you and God figure out where you will spend eternity.The very best place is a place where you can be with your family and friends forever and learn to become more like God, but unless you are a mass murderer or something equally bad, even if you don't go to the very best place, the place where you do go will be someplace where you can be happy and hang out with people who are similar to you.

• After each lifetime we withdraw into subconscious mind or soul. There is an assimilation process and the subsuquent preparation for the next incarnation. This will continue as long as there is further learning needed which is how we can productively us the physical existence. Just how many lifetimes it takes depends on the individual. We are in the process of learning or ignoring. Clearly at this point in our progression 90% are in the process of ignoring, but the number of those taking progression seriously is increasing.

• We become food for the worms and fertilizer for the soil.

  Job 7:9 As the cloud is consumed and vanishes away, so he that goeth down to the grave shall come up no more.

  Job 14:10. 12 But man dieth, and wasteth away: yea, man giveth up the ghost, and where is he? ... So man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their sleep.

  Job 20:7 Yet he shall perish for ever like his own dung.

  Isaiah 26:14They are dead, they shall not live; they are deceased they shall not rise.

• Nobody knows. Repeating unproven information does not make it fact.

• It has of course been observed that the bodies of our friends when they die become more or less immobile after a while, though it is interesting to note that the "worms" (or vultures, or eagles, or jaguars, or whatever creatures or things) which consume our flesh once we die are also alive and sentient. Just as something staggering like 90% of our bodies are made up of organisms which are not actually our cells, the universe is composed of millions of different parts and yet it can be considered one being. We couldn't live without the fact that we are being feasted on from within all the time, same with the universe. In my mind, there are infinite answers to this question; just as there are infinite ways to live, there are infinite ways to go once one has experienced death. An interesting way of looking at the concept of dying is to re-evaluate the linear progress of time. Time is relative to space, and exists only because we are moving at a certain speed through the physical universe (if someone flew very very quickly around the world many times and landed back on earth, many more days/weeks would have passed for them because of the amount of time which elapses through motion. Look this up somewhere, I'm no expert). In some circles it is believed that all moments happen simultaneously, so your death is only one part of a great circle or looping undulating fissure, anything you want it to be! Anything you can imagine it as being now, is what it is. The time before you were born is similar to the time after you die, and of course dissimilar. The passing of time in a linear fashion is a precious framework for the weaving of sentiment and stories, but in the greatness of the universe you are already dead, and some part of "you" or the universe, of which you are a part and any part of which you really can access (this is called psychicism but is in fact a wholly natural thing which goes on every day and you do it whether you know it or not), already knows the answer to this question. But change is sacred and amazing, and the answer changes all the time. It is not a constant though the void involved in all of the things in the universe is staggeringly large. One must fill it all the time in order to be alive; as beings we can but create.

• What I think happens when you die is that your spirit goes into another body and then you live another life and you forget about your life that you had before and the cycle keeps going and going nonstop.

• In Daniel 12: 1-4, Daniel talks of the end of the age where it says, "Many that sleep in the dust shall awake to everlasting life." This "sleep" is referring to the physical body sleeping, not the soul or spirit. Our spirit is the "real us." We are a spirit and have a soul (mind, will and emotions) that lives in a body. There is a cultic teaching that talks about "soul sleep" which is not scriptural. When people die, they do not enter into a state of eternal sleep, neither do they cease to exist. When we die, our body will go into the ground to decay and return to dust, but our body is not who we really are (Genesis 3:19). Our spirit, when we die, goes either to hell or to be with the Father in heaven. There is no in-between place, heavenly sleep or state of non-existence.

• One of the central beliefs of Judaism, as stated in the Talmud (Mishna, Sanhedrin 11:1) and codified by Rambam (Maimonides, 1135-1204), is that the soul continues to exist and is treated in accordance with the person's actions while he or she was alive.
  

One of the central beliefs of Judaism, as stated in the Talmud (Mishna, Sanhedrin 11:1) and codified by Rambam (Maimonides, 1135-1204), is that the soul continues to exist and is treated in accordance with the person's actions while he or she was alive.
The Tanakh (Hebrew Bible) doesn't dwell at length on the afterlife; and nor do we spend a lot of time speculating on its details. However, that is not meant to diminish from its importance. Rather, the message is that we are to use the bulk of our energies in keeping God's ways and commands in this world, with our feet firmly planted on Earth, while nonetheless not losing awareness of our beliefs.
The ancient sages stated the importance of being aware of the next world: "This world is a mere entrance-hall before the afterlife" (Mishna, Avot ch.4).

All outstanding accounts are settled after this life. Some cases illustrate this point, since this entire world wouldn't be enough to reward a Moses or punish a Hitler. And while we're alive, knowledge of the future world serves as one of the motivations to keeping God's will.

The Tanakh does not delve into detail of the rewards of the righteous because competition could result, with each claimant making ever more poetic promises. Also because belief in the afterlife was shared by all ancient societies and needed little reiteration. Besides, it would be like describing the colors of a sunrise to someone who was blind from birth.
It is, however, referred to briefly in Torah verses such as Genesis 15:15, which states that "You (Abraham) will come to your fathers in peace and will be buried in good old age." Coming to his fathers does not mean simply to be buried with them, since Abraham was not buried with his ancestors. Such verses are stated many times.
The prophets are more explicit with such references (see Isaiah 26:19 and 66:24, Daniel 12:13, Zechariah 3:7, 1 Kings 8:30, 2 Kings ch.2, Ecclesiastes 12:7). The afterlife is spoken of at length in the Talmud. More than 20 pages of Talmud (Sanhedrin 90-110, Rosh Hashanah 16-18, and other passages) are given to this subject.

See also:

How do you know there are a heaven and hell?