I am curious, Levite. What do Jews believe will be the fate of the wicked? I can't imagine that Jews don't speculate on how God is going to deal with Hitler.
There are and have been actually quite a number of varying ideas and opinions about this.
Originally, in Biblical times, there was the idea of Sheol. Though it is often mistranslated simply as "the grave," in Biblical times, it would appear that Sheol was thought of as an underworld, probably something vaguely akin to Hades: everybody went there when they died-- good, bad, mediocre, whatever. Though it does not appear to have been a place of torment, it also doesn't appear to have been a place of much joy, either.
As I alluded to before, there is a concept that developed later in Judaism that's much closer to Hell, called Gehinnom. It was a place where those who died with unrepented sins went in the afterlife, wherein they "worked off" their sin in some sort of unpleasant way-- some said merely spending time there, some characterized it with various unpleasant or even painful miseries, some with downright torturous afflictions for the truly evil. But it was not truly a Hell, but a purgatory: everyone was presumed to be there only temporarily. The usual maximum conceived of was a year. Belief in Gehinnom seems to have begun around the turn of the Common Era, but it was never universal, and never dogmatic. It has been a more and less popular belief at different times, but overall, historically, most Jews seem to have chosen (actively or apathetically) not to believe in Gehinnom.
In early Rabbinic times, some people apparently thought that any afterlife at all was only for the good, or at least decent: the wicked simply lost their afterlife privileges. That belief does not appear to have lasted much beyond the first couple centuries of the Common Era, and it is unclear whether it was common or rare. Some people, later on, apparently conceived of the good going directly to Olam ha-Ba ("The World To Come," more or less our analogue of Heaven, though it's not precisely the same thing), but the wicked being forced to wait in sort of an abeyance or limbo until the End of Time before being allowed into Olam ha-Ba.
Others have dispensed entirely with any kind of anthropomorphism, and have characterized the "torment of Gehinnom" or the waiting for "Olam ha-Ba" as the soul of the evildoer after death being objectively able to judge itself, and recognizing its own attenuated connection to God, which is said to be causative of more grief than any torture. Maimonidean rationalists believed that the ability of the soul to sustain any kind of individuality and consciousness after death was entirely dependent upon the person becoming ever more enlightened (through Torah study and study of [neo-]Aristotelian philosophy): the souls of the wicked, being unenlightened by nature, would just sort of exist as mindless energy, or as a few later suggested, return to be re-absorbed into God. There have been various other attempts to conceive of and characterize the afterlife, as well: it's kind of a free-for-all, since Jews are required to believe in the eternality of the soul, but not to believe in any specific doctrine of the nature of the afterlife.
Personally, I go with a modified Kabbalistic option (that is, something drawn from esoteric Jewish mysticism):
gilgulei neshamot, which is basically reincarnation. If someone dies with unresolved sins, or insufficient meritorious acts or enlightenment, they get sent back-- again and again-- until they do good deeds equal or greater in merit to the evil deeds they did previously, and until they become enlightened: which is to say, they become compassionate, humble, empathetic, full of lovingkindness, and dedicated to justice and righteousness. Once that happens, they can choose to come back again-- kind of like a bodhisattva type of deal-- or they can move on to Olam ha-Ba.