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According to the available publications, it must be assumed that in the process of intubation pressure from the MacIntosh blade was the cause of the hypoglossal palsy. This complication is extremely rare, so that routine preoperative briefing of the patient does not appear necessary.

a b s t r a c tResearch to date has often positioned women of minority cultures as a separate group. They were, in many cases, twice removed d both from the men in their communities and from the majority communities within which they lived. This essay discusses the benefits of including these women, both as separate groups and as part of cross cultural comparison and points to the possible contribution of such studies. In the three parts of this article I propose different strategies for studying minority and majority women using examples from the sources on Jews in medieval Europe. In the first section, the article explores how to learn from similarities and differences between majority and minority practices, focusing on wet-nursing practices and medical care. The second part of the article proposes examining how ordinary people themselves perceived the 'religiousness' of certain everyday practices and set their own boundaries to what they were and were not willing to do. In this case, I suggest that more attention be paid to the way medieval women (and men) turned daily actions into religious proclamations and how in some cases they involved members of other religions in what seem to be internal affairs. This, in turn, leads to a final, larger comparative question taken up in the final part of the article: how do the larger trajectories of transformations in women's roles and rights compare across different religious cultural traditions.

This article discusses the figure of Jephthah's daughter in medieval Europe, and especially in medieval Ashkenaz during the years that followed the First Crusade. Its main focus is a practice that was explained by the story of Jephthah's daughter, the practice of not drinking water for a few hours on four days of the year, the period of the tekufah (the equinoxes and solstices). Following the medieval narrative by presenting the medieval sources in light of a number of parallel literary traditions, the article outlines the cultural milieu in which a new narrative concerning Jephthah's daughter was developed during the period after the first crusade in light of ancient traditions and in the context of different loci of medieval culture, Jewish and Christian, in Ashkenaz and in Spain. At the end of the article, returning to the practice of not drinking water, the article discusses the connection between practice and stories and to the importance of studying these interaction for the study of Jewish women in particular and everyday religious practice at large.

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