I've understood deism for many years, but I've never looked at it in relation to my own Judaism. So, I cracked open my Jewish Encyclopedia to see what it had to say!
"The question as to what God has been occupied with since the creation is the subject of rabbinical speculations (Lev. R. iii., viii.; Gen. R. lxviii.; Pesiḳ. 11b; compare Midr. Sam. v.; Tan., ed. Buber, Bemidbar, xviii.; Tan., ed. Buber, Maṭṭot, end; Tan., Ki Teẓe, beginning). God presides over the births of men (Nid. 31a; Lev. R. xiv.; Tan., Tazria'). He takes care that the race shall notdie out (Pes. 43b; Pesiḳ R. xv.). Even the instinctive actions of animals are caused by God, and so is He the power and will behind the acts of terrestrial governments (Eccl. R. x.11). None wounds a finger without God's will (Ḥul. 7b). God sends the wind that the farmer may have wherewith to live (Pesiḳ. 69a; Lev. R. xxviii.; Eccl. R. i. 3; Pesiḳ. R. xviii.). God assigns the fate of the nations and of individuals (R. H. i. 2). Man's life is in the hand of God (Lam. R. iii. 39). Not alone the creation of the world, but also its preservation (Gen. R. xiii.; Eccl. R. i. 7, iii. 11; Gen. R. ix.; Midr. Teh. to Ps. ix.), as well as the destiny of man and mankind, is subject to God's constant guidance. In fact, creation was never considered finished (Ḥag. 12a). As the daily morning prayer has it: "[God] createth a new creation every day, everlastingly" compare Reḳanati, "Ta'ame ha-Miẓwot," p. 37, and "Aḳedat Yiẓḥaḳ," gate iv.). Albo ("'Iḳḳarim," iii. 26) calls attention to the distinctive element of the Jewish God-conception which associates Him not merely, "as some philosophers do," with the creation, but also with the direction of the world after creation.
These ideas of God's government are expressed in the Jewish prayer-books (especially for Rosh ha-Shanah), and are in one way or another put forth by the philosophers. The question how God's government is compatible with human freedom has kept the Jewish thinkers on the alert; but, whatever their answer, none disputes God's supremacy and government (Saadia, "Emunot we-De'ot," iv.). Ibn Gabirol assumes that God's direction is carried into effect through "mediating forces." Judah ha-Levi's discussion of the names of the Deity (Elohim and Yhwh) proves his antideistic convictions. "Ehyeh asher ehyeh" indicates God's constant presence in Israel and His help ("Cuzari," iv. 1, ii. 7). Maimonides' discussion of Providence ("Moreh," iii. 17) is also antideistic, though largely influenced by the pseudo-Aristotelian doctrine that Providence does not extend to the care of individuals.
Deism posits the moral freedom of man, his predisposition to virtue: so does Judaism (Ber. 33b). "All is in the hands of God save the fear of God" is the Talmudical formula for a doctrine resting on Biblical teachings, and accepted by Jewish theology. Judaism is theistic, not deistic."