Judaism asks less about belief than about obligation. Its central affirmation, the Shema, states that God is one. Beyond that there is no creed every Jew is required to recite, and attempts to fix one, of which the thirteen principles of Maimonides are the most famous, have never carried the binding force a creed has in Christianity.
What holds instead is covenant. God is held to have bound himself to Abraham and his descendants and, at Sinai, to have given Israel the Torah. The Torah is the five books of Moses; the wider scripture, the Tanakh, adds the Prophets and the Writings. Traditional belief holds that a second, oral Torah was given alongside the written one and is preserved in the rabbinic literature, which is why Jewish law is not read off the biblical text directly.
From this comes halakhah, the body of law derived and argued through the Mishnah, the Talmud, the medieval codes and a continuing literature of rulings. It governs the Sabbath, which begins at sundown on Friday and prohibits creative work; the festivals, above all Passover, the autumn days of Rosh Hashanah and Yom Kippur, and the pilgrimage feasts; the dietary law, kashrut; and the conduct of business, marriage and mourning.
Study is itself treated as an act of worship, and the disagreement recorded in the sources is not an embarrassment to be resolved but part of the tradition handed on. Prayer is communal and may be led by any competent member; a rabbi is a scholar and judge rather than a priest. The hereditary priesthood and its sacrifices ended with the Temple in 70 CE. The traditional liturgy still prays for their restoration, and the modern movements differ on whether that petition is to be understood literally.