Yes, it's called 'Olam Haba' or 'World to Come' but it's more than just one concept. Reward in an afterlife is not the main goal of Judaism, the goal is to repair this world, that we have now. There is a 'World to Come' after the Messiah comes and brings peace, for example, that not an afterlife per se, but really a new world of man, a physical world not a spirit world. Some traditions hold that there will be a resurrection for this new physical world, so it could be thought of as an afterlife in that regard.
With nothing but respect, this actually presents a classic example of the tendency in Jewish tradition to conflate two different ideas: part "z'man ha-mashiach" or the world after the mashiach comes, and part "olam ha-ba," the world to come, which is more of a celestial afterlife type of deal.
To be fair, this confusion or conflation is endemic in the system: one can see examples of it as far back as Gaonic times, and some say it can be seen in late Amoraic parts of the Gemara, though I am less than convinced about that. I think a lot of people, rabbis included, sometimes tended to lump things like "mashiach," "Judgment Day," "olam ha-ba" all together into a category of stuff that was going to happen a long, long time in the future. And the boundaries became less than clear what was going to happen at what point.
To make things more confusing, of course, the earlier Rabbis of the Talmud believed in a very physical understanding of "techiyat hametim" (which can be translated either "resurrection of the dead" or "giving life to the dead"), wherein when the dead were given life after death, it wasn't going to be until the end of time, and they would be physically resurrected, given bodies, and would physically live in the perfected world. But the idea of physical resurrection became ever more problematic as people gained philosophical sophistication, until by the time of the Rambam, its defenders were clinging hard to the idea, but one can easily see that Rambam hates it, and gives it nothing but the briefest lip service. And it really doesn't survive more than a couple hundred years after him.
The longer we went on distancing ourselves from physical resurrection, the more confused everything became, until sometimes it was hard to tell that there were two ideas: the perfected, messianic world; and the afterlife of the eternal soul. Sometimes even in the works of great rabbis today, this kind of confusion is still evident-- it's not a result of ignorance on anyone's part, but of centuries of crossed philosophical wires.
I have said before on many an occasion elsewhere that it would behoove us to sort this out. Because while I have no problem believing in mashiach, or in a messianic world, I don't believe that such a world will result in its inhabitants having eternal life, or even necessarily freedom from trials and tribulations. But I also do believe in the idea that, after our souls are finished with their journeys, and have learned sufficient wisdom, and have taught sufficient wisdom, and have balanced the scales of our sins and our merits, we can find eternal peace and rest and reward in place not in this plane of existence, where, being less obscured from God's presence, there are answers for our questions, and we can find again those we have lost.
But in any case, you're 100% right, Z, that these things should all be very secondary, and our primary concerns should involve being good people here and now, and how to better relate to other human beings, and how to bring justice and mercy into the world more fully.
