In the 1979 film The Frisco Kid, Gene Wilder and Harrison Ford star as, respectively, a greenhorn Polish rabbi and an American bank robber who together make their way from Philadelphia to San Francisco. The musicologist and composer Velvel Pasternak relates his brief stint as the movie’s wardrobe consultant, tasked with obtaining some ḥasidic garments, including a tall hat trimmed with beaver pelts known in Yiddish as a biber-hitl:

At the time, the central shopping area for ḥasidic clothing was in the Williamsburg section of Brooklyn. On a Monday morning, two weeks before the beginning of the High Holy Days, without thinking carefully, I dressed in a Pierre Cardin brown checked suit, and a wide-brimmed brown hat complete with colorful feather, and drove to Brooklyn. It was the height of the pre-holiday shopping season, and, as I entered the narrow Selko Hat Store, I saw the proprietress assisting eight Ḥasidim, who were busily engaged in trying on hats. . .

I approached her and said: “I would like to see a Polish-style biber hat in size seven and also in size seven-and-a-quarter.” (The studio had asked for a second hat needed for the understudy.) She gave me a strange look but went up a ladder and brought down two boxes. By this time, I had caught the attention of the Ḥasidim. With large grins, they left an open path to the mirror, and placing myself squarely in front of it, I removed one of the hats from its box. Aside from the ludicrous picture I must have created by trying on a biber hat while wearing a Pierre Cardin brown checked suit, neither hat was my size. . . .

While the film was being shot, I had the opportunity to answer several questions about Hasidim that others could not answer. I responded to such queries as, “Mr. Pasternak, is it proper for a Ḥasid to wear a shtreimel while traveling across the Rockies on a horse?” In addition, I gave Hollywood two pieces of unsolicited advice. It was not realistic, I informed the studio, that a ḥasidic rabbi, or any Orthodox rabbi for that matter, would dance with his future bride in public. I also advised them that in keeping with the subject of the film, the music score should, at the very least, have some elements of ḥasidic or East European Jewish motifs. Both of my suggestions were ignored. In the final scene, the rabbi danced with his bride-to-be, and the music was in lush Hollywood style.

Even if the agreement with Hamas to secure the release of some, and possibly all, of the remaining hostages—and the bodies of those no longer alive—is a prudent decision for Israel, it comes at a very high price: potentially leaving Hamas in control of Gaza and the release of vast numbers of Palestinian prisoners, many with blood on their hands. Nadav Shragai reminds us of the history of such agreements:

We cannot forget that the terrorists released in the Jibril deal during the summer of 1985 became the backbone of the first intifada, resulting in the murder of 165 Israelis. Approximately half of the terrorists released following the Oslo Accords joined Palestinian terror groups, with many participating in the second intifada that claimed 1,178 Israeli lives. Those freed in [exchange for Gilad Shalit in 2011] constructed Gaza, the world’s largest terror city, and brought about the October 7 massacre. We must ask ourselves: where will those released in the 2025 hostage deal lead us?

Taking these painful concessions into account Michael Oren argues that they might nonetheless be necessary:

From day one—October 7, 2023—Israel’s twin goals in Gaza were fundamentally irreconcilable. Israel could not, as its leaders pledged, simultaneously destroy Hamas and secure all of the hostages’ release. The terrorists who regarded the hostages as the key to their survival would hardly give them up for less than an Israeli commitment to end—and therefore lose—the war. Israelis, for their part, were torn between those who felt that they could not send their children to the army so long as hostages remained in captivity and those who held that, if Hamas wins, Israel will not have an army at all.

While 33 hostages will be released in the first stage, dozens—alive and dead—will remain in Gaza, prolonging their families’ suffering. The relatives of those killed by the Palestinian terrorists now going free will also be shattered. So, too, will the Israelis who still see soldiers dying in Gaza almost daily while Hamas rocket fire continues. What were all of Israel’s sacrifices for, they will ask. . . .

Perhaps this outcome was unavoidable from the beginning. Perhaps the deal is the only way of reconciling Israel’s mutually exclusive goals of annihilating Hamas and repatriating the hostages. Perhaps, despite Israel’s subsequent military triumph, this is the price for the failures of October 7.