Can you please describe heaven and give sources for your description?
Well it’s kind of hard, since I’ve never been there and neither has anyone else I know (currently). But I’ll give it my best shot.
The Jewish conception of Heaven is a vast topic, containing a wealth of the deepest ideas in our tradition. It does not lend itself to summary answers. Someone who truly desires understanding should begin by studying some of the classic sources (see below for a short list). But, as not everyone has finished learning all these sources, in the meantime we’ll present a short summary here.
Having just ruled out eyewitness accounts, we’ll skip straight to our most trusted source: the Written and Oral Torah. Problem is, even the Written & Oral Torah speak only sparsely about the details of what goes on in Heaven (called “Olam Habah” the “World To Come”, by our sages). The Talmud finds a hint to Olam Habah in Deuteronomy 22:7, in G-d’s promise to those who guard certain commandments: “in order that it should be good for you in the world which is completely good and in order to lengthen your days in the world which is completely lengthened, referring, of course, to the World To Come (Kiddushin 39b).
Similar allusions to the next world can be found in the Prophets (“The Lord kills and makes live; He brings down to the grave and He brings up again” I Samuel 2:6) and the Writings (“The dust returns to the earth as it was, but the spirit returns to G-d Who gave it” Ecclesiastes 12:7).
But, there is no doubt that, on the surface, the Written Torah only hints to the World To Come. This is because our written law only describes phenomenon which can be expressed and appreciated in this world. Thus, the Torah does describe great miracles, like the splitting of the sea and revelation on Mount Sinai, because these wonders can be appreciated in this world. But what the World To Come is is something far beyond even that. “Never has the ear heard it, no eye has seen it, other than G-d: that which He will do for those who hope in Him” (Isaiah 64:3�interpreted in Talmud, Tractate Berachos 34b).
What then do we know?
The Talmud and Kabbalah are a little more specific. The Mesilas Yesharim (Path of the Just) sums up: “Behold, what our sages have taught us is that man was created for nothing else other than to delight in G-d and to derive pleasure from the rays of His Divine Presence, for this is the true delight and the ultimate pleasure of all the pleasures which could possibly exist. The true place of this pleasure is the World To Come, because it was created with the preparation needed for this goal” (see Chapter 1).
Thus, the Talmud tells us: “In the future life, there is neither eating nor drinking nor carnality, but the righteous sit, their crowns on their heads, delighting in the radiance of the Divine” (Tractate Berachos 17a). (See also the very end of Tractate Taanis [31a].)
The two closest parallels to what this non-earthly pleasure feels like are learning Torah and keeping Shabbos. Indeed, it has been suggested that Heaven and Hell are actually very similar. In Heaven, everyone learns Torah in depth without interruption, for all of eternity. In Hell also, everyone learns Torah in depth without interruption, for all of eternity. For some people this situation will be Heaven and for some it will be Hell.
Our experience in the World To Come is the direct outcome of the life that we lead in this world. In business, if I make myself into an expert shoe salesman, I may be rewarded with lots of money. Even though selling shoes and making money are two different things, one can somehow lead to the other. But our actions in this world directly create our place in the World To Come. If we accustom ourselves to learning Torah and doing kindness in this world, then we will be comfortable and able to appreciate a future world in which these concepts mean everything.
The bottom line then is: we get out of life what we put into it; in this world and in the next. And for that idea, the Torah is replete with examples.