@bluequest09, there are a number of distinct assumptions underlying your question, including a Christian-centric perspective of "sola fide"--"faith alone"--that does not map onto Jewish practice, but also a degree of historical contextual ignorance.
Historically, for the entirety of Rabbinical Judaism's existence, barring the last seventy years in our homeland, Judaism has been a minority treated absolutely horribly by the surrounding Christians and Muslims. Under those circumstances, fracturing into tinier and tinier mutually exclusive factions would have been ethnic suicide. Furthermore, as part of that, there was never a 30 Years War or 4th Crusade equivalent in Judaism that was the sort of event that entrenched the political and social splits between the different factions in Christianity.
Secondly, Jewish religious practice does not rely on belief as much as it does forms of practice and action; yes, there is a broad spectrum of argument over what constitutes acceptable practice, with multiple subgroups upon subgroups following different "minhagim", which is the sort of fragmentation that you're visualizing... but at the same time, the distinctions are much more fluid. One person transfers from one community to another, joins in with their minhag, and there's not exactly much in the way of issues, religiously speaking. Most of the major splits in Judaism--such as the Reform and Orthodox--come from deep-seated arguments over practice than over doctrine. The "Trefa Banquet" is perhaps the most egregious example from when the split was really getting formalized. But the whole "This rabbi interprets things differently than this one? Okay, let them argue over it" is more the mindset.
Third, you're forgetting that Judaism is as much an ethnicity as it is a religion, if not moreso. In the end, other Jews are family and community, which gives a glue of common connection that helps keep things together, and that has been a constant theme through Jewish history. To give an example there that probably ties exactly into the sort of question you're considering, there was an issue of Jewish heresy in the Yemenese Jewish community around 1170 CE, due to a messianic claimant there and religious persecution by the Muslim authorities, which created a syncretic, heretical Jewish-Islamic faith. Maimonides (who we call the Rambam) sent a letter now called the Epistle to Yemen, encouraging them, as fellow members of Am Yisrael, to not lose their Jewish practice and follow this heretical path, while he also went to Saladin in Egypt to politically intervene.
So, just to emphasize that point, a 12th century Rabbi from what is now Spain heard about a problem with an extremely small Jewish community on the other side of the known world, and sent them an encouraging letter to help stick together with the rest of the Jewish people... and it worked.
I hope that helps with some understanding?
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