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Talk:Tzniut

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Orthodox views in dispute
Hello RK, pleased to be edit warring with you again :-). Could you stop tinkering with the orthodox views and then claiming that these are still orthodox views? You're correct that many "customs" of tzeniut have evolved into halakha, but this is hardly localised to tzeniut. There are literally hundreds of instances where custom has become law, and it is utterly pointless to make that point over here (do it on halakha if the mood strikes you).

 * I honestly do not know what you are talking about. Could you give me a specific example? What Orthodox Jewish view do you think my edits have misrepresented? Also, I do not follow your logic. (A) You admit that I pointed out that something true happened in regards to tzeniut. Fine. (B) You note that this process is also true in many other cases. Fine. (C) You conclude that this is false and must be removed. Huh? (D) It is very to the point to discuss the differences in laws of tzeniut here, and how the laws of tzeniut developed. Why in the world would you remove the subject from here, and put it elsewhere? It just looks like you are trying to hide any discussion of how Jewish customs on this topic evolved. Why? RK 16:56, Jul 27, 2004 (UTC)

I also slashed Rabbi Monique's block quote. I've complained to you previously about long quotes that add little to the article, apart from reinforcing a POV you've just represented. She manages to take Reb Moshe's p'sak for extenuating circumstances and turn it into a lechatechilah. That is not how halakha works, unless you happen to be of the persuation that any bedieved can be turned into a heter. (Outsiders, please excuse the jargon.) JFW | T@lk  16:37, 27 Jul 2004 (UTC)

 * (A) Sorry, JFW, but these are not long quotes; how can you know so much about Jewish texts, and then imagine that one paragraph is "long"? That's nonsense. Serious Jewish texts are hundreds of pages long, and often contain two or three page-long quotes. The same is true of secular academic articles and books. Finally, consider the many other Wikipedia articles we have; they too have many quotes of similar lenght. The only quote I added is well within these normal Wikipedia parameters. RK

 * (B) I think that you may misunderstand how Wikipedia articles grow. We do not slash factual content to "balance" an article. This is a brand new encyclopedia, built on user contributions. We add new content to add balance. We welcome new additions to provide many points of view. Wikipedia NPOV policy demands that we say something like According to group A, such and such is the policy, while according to group B, such and such is the policy. We do not take sides. As such, we would welcome your addition of Orthodox points of view into this article. However, as the article currently existed, it only pushed the Orthodox Jewish point of view, which was a clear NPOV violation. That is why a Conservative POV was added. This article needs to grow by adding facts, history, quotes, and discussion representing a few points of view, not cutting all POV's except the Orthodox one. If you feel the need to further explain the Orthodox position, and add quotes, fine. But please do not cut out 100% of all points of view other than your own. RK 17:01, Jul 27, 2004 (UTC)

Response:
 * You made an artificial distinction. Many present-day observances originated as customs, but to group them in the way you did it misrepresents the present situation.
 * I agree that the conservative POV should be mentioned, but Rabbi Monique's comment added nothing that you hadn't already mentioned. I could give (if I had the time) the full text of all Reb Moshe's teshuvos on tzeniut, but this is not constructive. There are no quotes at all in the article now, apart from the scriptural ones at the top.
 * I did not cut other POVs. If you think so, please provide a specific example. JFW | T@lk  17:04, 27 Jul 2004 (UTC)

spelling
I'm curious why you've chosen the spelling tzeniut as opposed to tzniut. To my knowledge, tzniut is equally close to the correct pronunciation and is the more common transliteration. --WikiGnome 19:32, 19 Mar 2005 (UTC)
 * Tzniut redirects to Tzeniut, so it's no problem. But you've got a good point there. Maybe it's to make the word easier to read for a broader audience? -- Daverocks 22:44, 18 October 2005 (UTC)

For those new to two Jews, three (or more) opinions: Neither Tzniut nor Tzeniut is correct, as is the case with Tznius and Tzenius. It's just more of do you say Shabbat or Shabbos? Same explanation: Israeli Hebrew/Sphardic vs. Ashkenazic/Historical European pronounciation(s). As for the letter "E" in Tz: Tzeniut was moved to Tzniut in 2006 (common spelling). P.S. Re "S" Tznius has also been in place since 2006.Nuts240 (talk) 14:33, 6 November 2022 (UTC)

Cherney Article
A reference, Ben Cherney's article 'kol Isha', was deleted. It's a perfectly good primary source and an Orthodox one, although it happens to discuss lenient as well as strict perspectives. Deleting sources inconsistent with ones POV is against WP policy. --Shirahadasha 16:59, 9 May 2006 (UTC)

 * You already used the same article as a reference, and I retained that reference. You can't have it both ways. JFW | T@lk  12:44, 10 May 2006 (UTC)

The Modern Orthodox Feminist Alliance view vs everyone else in Orthodoxy
Why the need to twist this article's views when dealing with Orthodoxy, to convey the views of a minority from the Orthodox Feminist Alliance when the teachings of the rest of Orthodoxy are not like it in any way, shape, size or form on the subject of tzeniut especially regarding kol isha (female voices) in Halakha? IZAK 05:02, 31 May 2006 (UTC)

IZAK, I found a link to Saul Berman's 1980 Kol Isha article (naturally enough, on the Edah website) and I'm adding it to the references. We've discussed the Sederei Eish's classic responsum before. There are lenient minority views, and historically whole communities who've accepted them. Leniency in this area is not the preserve of JOFA. --Shirahadasha 01:49, 1 June 2006 (UTC)

Indeed, I'll second Shirahadasha. The views of "normative" Orthodoxy are already well-represented, and the careful reader will not make a mistake as to what the majority holds. But we cannot excise the minority from this disussion. Witness the following quotation from Rabbi Avraham Shammah: From my childhood [under Syrian Jewish-Orthodox immigrants to Israel] until my adulthood I do not remember closing my ears, nor was I instructed to do so, and I heard the best music, both from the Orient and the West, even when performed by female singers, and even at live performances. Apparently, the principle is based on the fact that there is no intent here for some forbidden pleasure. [People] have testified to me that there were Torah-observant Jews at the performances of the famous Egyptian singer, Umm Kulthum [considered by some to be Egypt’s most famous and distinguished twentieth century singer], and even more than that, they listened to her songs and learned them well, even though some of the songs had inappropriate words. Prayer leaders (among them scholars) used her tunes [in the prayer services], until this day, with the approval of halakhic authorities, who knew quite well the source [of these tunes].

I'm sure many would also like to excise from the public record, the fact that Rabbi Ovadia Yosef drank coffee in Egyptian-Arab coffee houses. Sevendust62 (talk) 11:17, 10 March 2009 (UTC)

 * Therefore what? Majority views and minority views are supposed to be in proportionally sized sections. The Mishna B'rurah, for example (a majority view, not the only one). One the other hand, there appears to be a broad variety of opinions here, expecially among the Dati L'umi (equivalent to Modern Orthodox in the U.S., more or less) in Israel. On the other hand, there is a sign at Mercaz HaRav. There is probably more variation in this issue than anywhere else.Mzk1 (talk) 21:23, 26 January 2010 (UTC)

Mechitza, Shoulder height???
BS"D

I though that a mechitza had to be taller than the tallest woman. And, unless I am much mistaken, shoulder hieght was a Psak from a modernish posek. Could someone clarify, Please. Shaul avrom 11:26, 17 August 2006 (UTC)

Suggest that disputes over the height of a Mechitza be mentioned in the Mechitza article, not the Tzeniut article. There are multiple positions on what the proper height should be. Best, --Shirahadasha 17:06, 17 August 2006 (UTC)

 * My Hakoros Hatov. Exactly how do I do that?? --Shaul avrom 00:01, 22 August 2006 (UTC)

Mekhita can be 40 some inches or less tall accordint to Moishe Feinstein, taller than than the tallest person according to most others, usually considered to be 70 in. 88.152.101.127 01:02, 22 October 2006 (UTC)

Hello, we added a section on this issue to the Mechitza article. Please add content and discuss the issue there. Best, --Shirahadasha 01:06, 22 October 2006 (UTC)

Other tznius issues
Think it should be mentioned that showing wealth in houses and cars is also discouraged by poskim an untnius, or tnius in speach and action, sitting positions, bicycles, women driving, eating on the street, drinking water in public, etc. 88.152.101.127 01:02, 22 October 2006 (UTC)

Not much here is mentioned on women's hair covering except that it is halakha according to Orthodox Judaism. The article acknowledges that a number of Modern Orthodox Jews do not cover their hair outside of synagogues. Is there any dispute as to whether or not this practice is halakha? I understand that it was relatively common and relatively undisputed practice for Orthodox and Modern Orthodox women to leave their hair uncovered until recently? —Preceding unsigned comment added by 80.179.222.101 (talk) 19:36, 11 April 2009 (UTC)

 * Here is the short answer. Around 1900, many halachot tended to fall by the wayside, even for the otherwise fully observant. Among them were issues between men and women, dress, hair covering, kol isha. These are clear halachot (see any standard work for most, although details differ), but this is what happened. Even such clear biblical matters such as shaving with a razor, and even family purity were neglected at times. This was not only restricted to the Modern Orthodox. Since around the '70's, these matters are being corrected.

 * However, the Aruch Hashulchan, seconded by others, said that because the matter had fallen by the wayside one could pray while facing a woman with uncovered hair. Some wish to claim he permitted not covering hair, but I believe there is no clear statement to that effect. In fact, one of the key sections that he refers to regarding this matter is missing (no conspiracy, there are other missing sections). There are some opinions who do feel that it should be permitted today, but they are fringe.Mzk1 (talk) 18:04, 26 January 2010 (UTC)

Irony
I'm sure the irony of the following sentence early in the article isn't lost on anyone:

"The Talmud boasts that humility is one of the characteristic traits of the Jewish people. (Talmud, Tractate Yevamot 79a.)"

Perhaps a rephrasing would be appropriate?

I think a section should be added about the historical practices of modesty among Jewish men and women as mentioned in the Talmudic literature... which I see no where mentioned on this site. I have already added a bit about this in the Modesty article under the Jewish section. I believe this is important due to apprently mass ignorance about the high level of modesty many of even our not so distant ancestors kept. Throughout practically all non-European communities the same level of modesty in dress was observed up unto this last century - just as it is mentioned in the Talmud BEFORE the rise of Islam. Some examples of a small minority which still practice such levels of modesty are some of the most traditional individuals among Yemenite Jews and Ethiopian Jews. The particular aspect of traditional tzniut among these various communities concerned use of the radheedh. I already wrote a little about this in the Jewish section of the article on Modesty. There I kept it short. Is anyone willing to put together a similar section concerning tzniut in the Talmudic period unto the Middle Ages and/or on tzniut as observed in the majority of non-European communities up unto this last century? I believe this information must be included somehow in this article... Omedyashar 23:04, 4 December 2006 (UTC)

Here are some references: In the photo section of Mori Yosef Qafehh's book Halikhot Teimon one sees how Yemenite Jewish women of the area of Sa'ana dressed in private and in public. They wore a radheedh in public which they would pull over their face leaving their eyes exposed, when they would encounter a man with whom they were unfamiliar. The style of Jewish women's hair/head-covering in Yemen was very clearly distinct from the style of the muslim women. The Jewish women of Sa'ana area placed the radheedh on top of the gargoush - a hood type haircovering which was slightly coned at the top.

There is a book in English called "The Yemenites: 2,000 years of Jewish History," with photos showing how Jewish women of other regions in Yemen dressed/dress.

________________________________________

Israel & Ishmael ( Studies in Muslim - Jewish Relations) Edited by Tudor Parfitt in chapter titled "Cover Her Face:" Jewish Women & Veiling in Islaamic Civilisation by Yedida K. Stillman pages 13 - 29 [also includes a chapter on the Hemerayit Kingdom of Yemen]

Pictures of female Jewish dress (references learned from the above book):

Jewish woman in Smyrna, Turky in late 1700's/early 1800's; painting of Jewish woman indoors -- hair covered face exposed/ outdoors -- only eyes exposed; From "A History of Jewish Costume, 1973, page 42; A. Rubens.

Actual photo of Jewish woman in Baghdad, Iraq wearing a radheedh which the Jews there called khiliy and the Muslims called pica -- from "Album of Jewry of Iraq," A. Twena Ramla, 1981 p.171

Actual photo of a group of several Jewish women from Tunis, Tunisia in early 20th century visiting a cemetary, all but one wearing traditional dress - consists of a large radheedh called 'tantar,' which sits on top of a cone type hat the women wear underneath it; The radheedh practically covers them entirely; from Robert Attal. [Here is a similar and clearly related photo I found online: http://www.jewishencyclopedia.com/pages/J12I276T.jpg ]

Actual photo of Jewish Berber woman from Tafilatt/lt?, Morocco wearing radheedh; Jean Besancenot Collection.

Actual photo: Rabat - Les mellahs de Rabat - Sale', Paris 1927; J. Goulven. Omedyashar 20:03, 6 December 2006 (UTC)

the ark covering (parochet)
the ark is covered by the parochet a curtain to hide the scroll definitely worth the trouble because it's holy! —The preceding unsigned comment was added by 90.199.249.30 (talk) 20:53, 9 May 2007 (UTC).

Conservative Judaism and the Mechitza
This article mistakenly states that "Conservative, Liberal, and Reform congregations do not separate the sexes during services." In fact, some Conservative synagogues do employ a mechitza. I have edited accordingly.

The appropriate way to dress
Writing "ground rules", especially extra-stringent ones, is just plain inappropriate. Ankles must be covered? Nobody holds that to be the law. Sleeves must cover the wrists? Wrong, only the elbows. Not a single hair may be visible? Wrong again! A tefach of hair may be showing according to most poskim - covering everything is only a stringency. The other points are subject to argument, so I won't go into them now. —Preceding unsigned comment added by 69.25.204.163 (talk) 18:38, 6 May 2009 (UTC)
 * You'e right about wrists. Ankles is a different story. In any case, I think we need to copy the whole section here (to talk) and work on it until everyone is satisfied. I have to go now, will see about it later on. --Piz d'Es-Cha (talk) 20:48, 6 May 2009 (UTC)
 * I removed it finally not because of whether or not it was stringent, but because it was unsourced, and it provided how-to instructions. If there was sourced information in the article stating that some people follow these stringencies, that would not be a problem. Xyz7890 (talk) 20:00, 7 May 2009 (UTC)

Hair covering
I see that like many hot-button issues, hair covering within tznius is going through many revisions. I do not believe that the current state of the article about wigs is accurate. For example: 1) I wrote modern wigs, which was changed to modern practice of wearing wigs. This is simply untrue. It is by no means a modern practice. My reference to various sources, including Rema was edited out. It actually goes back much further than that, to the Rishon, Yesha d'Trani. 2) Rav Elyashiv himself does not assur *all* wigs, as he made clear in a recent conversation made public. It will likely get edited back and forth a bunch of times, with all sorts of inaccurate information. A pity. joshwaxman —Preceding unsigned comment added by 69.22.213.80 (talk) 20:34, 31 May 2009 (UTC)

 * I reverted "questionable halachic foundation" which an anonymous user put in. This was put in before any of the significant information was added about major poskim maintaining wigs were permitted. For example Rema. This phrase, I would argue, violates the neutral point of view. -- Joshwaxman (talk) 13:21, 14 June 2009 (UTC)

 * Just a thought on the hair-covering section:
 * I think that there is a lot of confusion between Halachah and minhag. Just because (many?) people observe a minhag and think that it is Halachah, does not mean that it actually is Halachah. It is my understanding that wearing a wig in particular has disputed Halachik support.
 * Another thing to note is that tzniut in general is a contextual measure -- back in Mishnaic days, people - both men and women - dressed very differently from how we do now. That, however, does not mean that the way they dressed is the only way to be modest.  —Preceding unsigned comment added by 66.65.52.240 (talk) 22:16, 17 November 2009 (UTC)

 * Wigs are indeed subject to dispute, but there are more than enough poskim who allow and even positively support the wearing of wigs that those who wish to wear them have no need to worry about the position of those who forbid them.
 * Some tzniut rules are contextual, but many are not. The minimal requirement for hair covering is definitely not contextual; context may, however, require more than the universal minimum.  -- Zsero (talk) 23:48, 17 November 2009 (UTC)

A single-purpose IP has lately been inserting the blatantly false claim that hair-covering by married women is merely a "custom" rather than a law. Of course this is like claiming that wearing seat belts is an American custom not required by law; in fact it's not such a widespread custom, because many people don't wear them, but there can be no question at all that it is a law, and any attempt to insert "another point of view" would be deleted instantly and without comment. It's sad that I feel the need to add this comment to justify my deletion of an equally blatant falsehood. -- Zsero (talk) 17:35, 3 December 2009 (UTC)
 * This same editor has also been claiming that rabbis don't establish halachic laws, which is ridiculous, and that the rabbinic term das/dat means "custom", when in fact in means law, as was correctly translated the first time. Yehoishophot Oliver (talk) 07:19, 4 December 2009 (UTC)

 * Haroldsultan has now suggested in edit summaries that dat does not mean "law" but "custom". This is not a supportable theory, as can be readily seen by looking at the other offenses included in dat Moshe: oath breaking,  having sex while nidah, not taking chalah, and feeding her husband treif.  Surely nobody would suggest that any of those are mere "custom".  They are all transgressions against binding law - the law of Moshe.   Where else is dat used?  The Torah refers to itself as eish dat; would Haroldsultan translate this as "a fiery custom"?  What about achat dato lehamit?  Would Haroldsultan render this as "his custom is the same - to be killed"?  No, dat means "law", or "mandatory rule".  -- Zsero (talk) 07:23, 4 December 2009 (UTC)

A new anonymous IP (that has never edited before) is now claiming that the Mishna says uncovered hair is merely a breach of dat yehudit — an interpretation explicitly rejected by the Gemara! -- Zsero (talk) 17:09, 7 December 2009 (UTC)

 * I don't understand the IP's claim about "referring vaguely". This is explicit in the gemara, which is cited in the article.  Look it up yourself.  This is not interpretation or analysis, it's the gemara's own statement.  -- Zsero (talk) 19:06, 7 December 2009 (UTC)

 * Wow, thanks Debresser for undoing this edit that has been there for so long without anyone noticing how false it was. "Footnote 36" indeed!  One expects cited sources to at least be what they are claimed to be.  Representing a pseudonymous reader comment as if it were a footnote to an article by a notable author is not up to WP's expected standard of editing. -- Zsero (talk) 05:45, 8 December 2009 (UTC)

And more IP addresses that have never edited before show up and start contradicting an open gemara. The gemara's words are not ambiguous; there is only one way to read them: that when the mishna says going in the street with uncovered hair violates dat yehudit it means hair that is covered by a basket, and that going with literally uncovered hair is de'oraita. That is what the gemara says, and the gemara is the authority and source for jewish law; no later source can contradict it, and no earlier source matters. So what are these IPs on about, and where did they all suddenly come from? -- Zsero (talk) 19:17, 8 December 2009 (UTC)
 * It's apparently Haroldsultan editing while logged out from various computers at Columbia University.  Enigma msg  05:40, 16 December 2009 (UTC)
 *  Enigma msg  02:28, 17 December 2009 (UTC)

Actually, the Columbia IP address is me... just created a username. —Preceding unsigned comment added by Expert483 (talk • contribs) 19:48, 14 January 2010 (UTC)

Clarification needed
Can someone clarify:

 * In Modern Orthodox practice it is generally accepted for sleeves to reach the elbows and shirts to cover the collarbone, skirts to cover the knees with or without tights, and not wear pants in the presence of men.

...it doesn't seem to make sense. AndyJones (talk) 20:12, 17 June 2009 (UTC)

 * I'd remove it, because it does not seem to add anything substantial, and is unsourced as well. Debresser (talk) 06:10, 8 December 2009 (UTC)

 * I don't see what doesn't make sense.  Enigma msg  05:38, 16 December 2009 (UTC)

 * 1. It is unsourced. 2. Does it mean that sleeves have obligations? Or should it say "It is accepted for women to wear cloths with sleeves that reach etc."? 3. What do it mean "acceptable"? Of course that is acceptable! What would be wrong with long sleeves?! The issue is whether it is obligatory/recommended. 4. What we really need to know is if there are any normatives. What practise is a poor substitute for that. 5. Readng the sentence in continuation of the previous one about Orthodox Judaism, I see no big differences, just a little more (superfluous?) details.
 * Is this enough? Debresser (talk) 10:15, 16 December 2009 (UTC)

 * Yes, it's unsourced. What I'm saying is that it makes sense to me. It doesn't say what the rules or obligations are, just that it's "generally accepted" in such circles.  Enigma msg  17:51, 16 December 2009 (UTC)

 * The original poster has not specified what doesn't "make sense." We can talk in circles about this but unless we receive clarification from the original poster as to what criticism was intended I don't think we are going to resolve this. Bus stop (talk) 18:44, 16 December 2009 (UTC)

 * I am pretty sure that he meant my point #3. Anyway, I propose taking this sentence out, for all the reasons I mentioned. Debresser (talk) 22:31, 16 December 2009 (UTC)

The "not to be worn in the presence of men" statement is dubious, IMO. It depends on how you define pants. I have lived in modern orthodox communities and religious settlements in Israel where women wore palazzo or gaucho style pants, or split skirts (which are halachically pants) with fitted blouses and a head-covering. One could argue such women are very left-wing and progressive orthodox in their manner of dress, but they are still within the orthodox fold. — Preceding unsigned comment added by 24.22.235.119 (talk) 20:35, 4 October 2013 (UTC)

Undue
In the female singing voice section I think there is a serious case of undue weight for the so-called "novel ruling". Its arguments are expounded upon, many quotations given. Its opposition is treated likewise. I think one sentence is all that is needed. Debresser (talk) 06:15, 8 December 2009 (UTC)

 * You are saying that both sides of the issue are gone into in some depth. I don't think that would be "undue weight," necessarily. I'm referring to where you say that "Its opposition is treated likewise."

 * Or are you saying that the subject of the "female singing voice" (kol isha) is gone into in too much depth within the context of Tzniut? As long as the article is not overly long I think such in-depth treatment is acceptable. Bus stop (talk) 19:04, 16 December 2009 (UTC)

 * I think Debresser is right that the two recent permissive responsa, and the arguments for and against them, are given far more weight than the mainstream position. These two responsa are not quite WP:FRINGE, but definitely fringey, the authors are not widely recognised authorities, and while their arguments are certainly rooted in the mainstream and are notable enough to justify their mention in the WP article, they should not dominate the section.  The entire discussion of these two responsa needs to be cut drastically, but not in a way that misrepresents or short-changes them.  In other words, they should get their due weight, but not more than that.  -- Zsero (talk) 19:25, 16 December 2009 (UTC)

 * That was precisely what I meant, Zsero. Debresser (talk) 20:49, 16 December 2009 (UTC)

 * That sounds fine with me. The alternative obviously would be to expand upon the mainstream position. Bus stop (talk) 21:46, 16 December 2009 (UTC)
 * There isn't much to expand on quite straightforward halachot. Debresser (talk) 21:51, 16 December 2009 (UTC)

 * Then perhaps one of you should do it. I can't do it, because I would likely shorten it to no more than 2-3 sentences. Debresser (talk) 21:50, 16 December 2009 (UTC)

Why finding sources that verify (or discredit) the edits made by User:Haroldsultan is a mitzvah: An argument
User:Haroldsultan has made edits which suggest that tzniut should be more leniently interpreted than what is currently described, on this page, as the normative Orthodox position. I think that editing a page such as Tzniut is more serious than many people give it credit for, because Wikipedia editors can make real contributions to Jewish outreach. They usually don't get to see the contributions they make, but people they might not expect are reading the pages. Hundreds, perhaps thousands of Jewish people are likely to view the Tzniut page in the near future. In practice if not in Halakha, English Wikipedia's pages are some of the most authoritative Judaism related pages on the Web, because Wikipedia is so many people's first stop for research. For example, I was directed to this page as part of the independent Judaism related study I am doing, connected to an organized program I participated in. The perceived stringency of Orthodox Judaism alienates many Jews from the religion as a whole, and if a more lenient view than what is described in the articles exists, presenting it on Wikipedia will help to combat that perception. I, for one, was happy to see the lenient view. The last thing we want is for Jews to become angry with Judaism because of what they believe is over-restrictiveness--and people really do use Wikipedia as a source for their Jewish knowledge. -- AFriedman  (talk)  05:34, 16 December 2009 (UTC)
 * I completely agree with what you write regarding the importance of the accuracy of Wikipedia. However, it's a simple fact that Haroldsultan is wrong. There are plenty of sources. Since I currently work approximately 50 hours per week I don't really have time to bring a lot of sources. However, any normative Orthodox Jew can tell you that Haroldsultan is completely wrong. --Piz d'Es-Cha (talk) 09:43, 16 December 2009 (UTC)
 * I agree he is plainly wrong. And that is sourced with three references already. I can find additional written, contemporary sources without a problem, but it seems that the IP editors who led to the two week protection of this page and now User:Haroldsultan insist on interpreting sources in ways that are not representative of Judaism. I am not sure this section warrant more sources, and in view of the above doubt they would be helpfull. Debresser (talk) 10:32, 16 December 2009 (UTC)
 * The problem isn't that he's "interpreting sources in ways that are not representative of Judaism"; it's that he's interpreting them in ways that are not "representative" of themselves! If the Talmud passage cited could be interpreted two ways then he'd be entitled to present the alternative interpretation, at least with suitable cautions; but it can't.  He can still argue that the law doesn't follow this passage, because there is some other passage elsewhere that is more authoritative; but he can't deny that it says what it does. -- Zsero (talk) 13:31, 16 December 2009 (UTC)

I'm still convinced that he believes in what he's writing, partly because of an off-Wikipedia email correspondence I've had with him. I'd like to find out where he got his ideas from, and whether those sources would be verifiable by this encyclopedia's standards. In the meantime, if you would add the additional sources you mentioned that support what Wikipedia already says, I would find those helpful. -- AFriedman  (talk)  13:58, 16 December 2009 (UTC)
 * The sources that support what WP now says are already there. What the Talmud says is sourced directly to the appropriate page in the Talmud; if you can read it you will see that it says exactly what the article says it says.  The Rambam is similarly sourced directly to his words, which are linked.  The statement that the halacha requires hair-covering is sourced to a secondary English source that is linked, and that you can read for yourself.  More sources might be nice just to bolster the case, but aren't actually needed.  As for Haroldsultan, if he believes what he is writing it can only be because he has never looked at the Talmud himself, and is probably incapable of doing so in the original, but is relying on tertiary sources of dubious integrity.  In particular, his claim that dat does not mean "law" has been refuted in detail above. -- Zsero (talk) 14:04, 16 December 2009 (UTC)

OK. I'll try and conduct my own investigation of whether verifiable sources exist to back up his edits. -- AFriedman  (talk)  14:32, 16 December 2009 (UTC)
 * I added a few more references, including the Shulchan Aruch and a 1989 halachic work. Debresser (talk) 15:24, 16 December 2009 (UTC)

Thanks, Debresser. -- AFriedman  (talk)  22:22, 19 December 2009 (UTC)
 * It took some time before I could have a good look at the subject, but once I did, I was able to make the following, rather astounding edit. Debresser (talk) 13:43, 20 December 2009 (UTC)

That was quite an astounding edit. Not everyone agrees with Maimonides on every issue, but that's quite a strong stance on his part. I think you've also presented it very well. -- AFriedman  (talk)  17:27, 20 December 2009 (UTC)
 * Thank you. Only once we get deep into the halacha, do we understand it clearly. I have seen so every time. Debresser (talk) 22:19, 20 December 2009 (UTC)

That's so true. I'd like to learn more Talmud and Rabbinic commentary myself. -- AFriedman  (talk)  22:37, 20 December 2009 (UTC)
 * I'm not sure what's so astounding about the additional sources Debresser added; the Rambam's opinion has been there (and linked to the original) for quite a while. But more sources do bolster the case.  I still have to go through R Broyde's Techumin article to find the more lenient sources and add them for completeness.  Learning the sugya is definitely a prerequisite for discussing it, though, and it's clear that Haroldsultan did not do so (e.g. he seems unaware of the gemara on the next page that explains the word kolanit in the mishna). -- Zsero (talk) 22:48, 20 December 2009 (UTC)
 * PS if you like we can make a shiur. Any particular subject interest you?  -- Zsero (talk) 22:45, 20 December 2009 (UTC)

Thank you. Re: a shiur, that might be very nice. I'll have more time after Dec. 23, when my last final exam is over. What part of the world do you come from, and what branch of Judaism do you belong to? I'd be interested in seeing any Userboxes you put on your Userpage, if you're so inclined. Also, I think Wikiversity might be an interesting place to develop pages related to Judaism and other topics. Over there, you're allowed to do OR and develop learning resources of many different types. -- AFriedman  (talk)  05:07, 21 December 2009 (UTC)
 * I live in "Yerushalayim d'America", AKA Brooklyn יע״א. But with the wonders of modern tech we can compass the globe.  And I'm Orthodox.  -- Zsero (talk) 07:07, 21 December 2009 (UTC)

The discussion seems to be going off topic and for people who are interested in the new topic, I'm moving the discussion to Zsero's talk page. -- AFriedman  (talk)  15:12, 21 December 2009 (UTC)
 * To get back to the subject. The "astounding" part of the edit is that "dat Moshe" is the same as "Biblical" (mi d'oraita). Debresser (talk) 15:22, 21 December 2009 (UTC)
 * Except that neither one necessarily means literally de'oraita. For instance, dat moshe includes causing him to eat food that is only rabbinically forbidden.  That's only de'oraita in the sense that all rabbinic laws are included by reference in lo tasur. -- Zsero (talk) 15:34, 21 December 2009 (UTC)
 * (fixed) That is completely right. The main point is to avoid the implication that "dat Moshe" is something that is less than "mi d'oraita", while in reality it includes both biblical and rabbincal precepts. Even guidelines of behavior that have become distinguishing for the Jewish nation and have thereby received the status of law to such an extent that a man may divorce a woman who does not keep them without paying her the amount promised at the time of their marriage, and that is called "das yehudis". Debresser (talk) 15:55, 21 December 2009 (UTC)
 * Now you're conflating dat Moshe with dat yehudit ("the law of a Jewish woman", not as Haroldsultan translated it), which is a distinct category. For instance, going out in the street with her hair covered only by a basket is a violation of dat yehudit but not of dat Moshe.  "Guidelines of behaviour" do not seem to count as dat Moshe. -- Zsero (talk) 15:59, 21 December 2009 (UTC)
 * Have a look at Even Ha'ezer 115, and you'll see that I am not confusing anything here. It's all explicitely in there as I say. Debresser (talk) 17:45, 21 December 2009 (UTC)
 * I'm looking at it right now, and I don't see what you say. Where exactly should I be looking?  -- Zsero (talk) 17:51, 21 December 2009 (UTC)
 * You're right. That was "das yehudis". I'll fix the paragraph above. Debresser (talk) 18:04, 21 December 2009 (UTC)

Religious POV
Howdy! I do understand AFriedman's comments above that many people turn to WP for authentic knowledge and it is a powerful tool for kiruv. That being said, kiruv can not be the goal of any WP article as it is inherently a POV perspective and in violation of soapboxing. If we are creating an article on tzniut than it should present the facts. Statements like: Conservative and Reform Judaism do not regard these rules as applicable. means (IMHO): Understand that these are the rules. C & R Jews do not follow them. This is POV-pushing. A few lines later in the article: Conservative and Reform Judaism chooses not to follow... Anyway, you get my drift. Kiruv is great, but this is not the place. Joe407 (talk) 16:59, 21 December 2009 (UTC)
 * Good idea, and good edit. Debresser (talk) 17:43, 21 December 2009 (UTC)
 * Well, actually it is the case that Reform, at least, does understand that these are the rules and chooses not to follow them. Reform doesn't dispute what the halacha is, it just regards the entire system as optional.  -- Zsero (talk) 17:48, 21 December 2009 (UTC)
 * I was under the impression that Reform holds that the rules have been changed. Debresser (talk) 18:09, 21 December 2009 (UTC)
 * Perhaps both alternatives exist? In any case, AFriedman was right to add a Citation needed tag. Debresser (talk) 18:16, 21 December 2009 (UTC)

Joe, I agree with your edits and I've put a couple of templates in the article. In terms of kiruv vs. POV pushing, I also agree that the goal of a Wikipedia article should not be kiruv. However, everyone has a point of view and I do think that the desire to represent one's POV (e.g. by editing Judaism-related Wikipedia articles with kiruv in mind) is a legitimate reason to edit Wikipedia. It is certainly consistent with the desire to build an encyclopedia, and in a good editor's hands tends to lead to valuable contributions. Few people who know about a subject can be truly unbiased, and article neutrality tends to be achieved by individual editors coming in with thoughts of their own, working with other editors and being respectful of other editors' POVs even when they are not the same. The point where someone is going against WP policy about POV pushing might be when that person is actively getting in the way of other editors who are working to make the article NPOV, or violating some other policy about how to behave on WP.

As an analogy: An editor with a great deal of pride in New York City recently added Frederick Douglass' view of his time in New York City to the article about the American historical figure Frederick Douglass. I don't think there's any problem with an edit like that.

Re: Reform Judaism, obviously the best way to verify the article's information is by looking at Reform responsa. I don't know what they would say offhand. -- AFriedman  (talk)  18:34, 21 December 2009 (UTC)

One issue with this is that something like a declaration of the CCAR would only apply to the U.S.Mzk1 (talk) 22:29, 21 February 2010 (UTC)

Is this all really Tznius?
I think this article is conflating three separate topics:

Modesty (character and dress)

Separation between men and women (avoiding emmisions)

Separation between men and women (avoiding going too far)

I am not suggesting removing or splitting anything, only putting a statement at the top that issues of separation of men and women are included. Is there another article on this somewhere?

Also, shouldn't the article be titled Modesty in Judaism, and redirect from Tzniut? English, you know.

Finally, the Observances section is a mishmash. It shouldn't be too hard to go through the Shulchan Aruch (one chapter, there), check the commentaries, and write something more specific. Every basic work, starting from Maimonidies, has more or less the same chapter. I would think it qualifies as a secondary source. (One problem with Judaism articles is that a lot of things are too obvious to someone in the inside to be written about.) Mzk1 (talk) 21:35, 26 January 2010 (UTC)

 * Point well taken. I have deleted those sections that do not belong here. They should be links in the See Also section. The proof is when you look at those articles (such as Negiah), no where do they claim that shomer negiah is a subsection of tzniut.Narc (talk) 04:36, 27 July 2018 (UTC)

 * Although that would still be true, in the broader sense of the term, namely modest behavior. Debresser (talk) 17:39, 28 July 2018 (UTC)

 * I have noted that you disapprove of translating "tsniut" as "discretion" and prefer "modesty"; however, the source that I cited today, R' Dovid Kamenestsky's translation of the 4th Ch. of Sukkah (Artscroll) is arguably among the most scholarly translations available, so I hope this settles the matter unless someone comes up with a better (or equal) source for the translation (per []). "Modesty" is indeed a common translation, but it's inaccurate.Narc (talk) 05:00, 6 August 2018 (UTC)

 * Since you left "modesty" in place, which is the most common translation (and may I refer you to WP:COMMON), I have no problem with your replacement of "humility" with "discretion". "Humility" would be "ענוה" in Hebrew, which is quite closely related, but not the same. Debresser (talk) 16:54, 6 August 2018 (UTC)

 * I may agree that the word "modesty" is not a perfect translation of the word "tzniut", but in the context of "tniut behavior" and "tzniut laws" it is perfect, and the most common used translation in English, which is two good reasons to keep it. Debresser (talk) 19:40, 7 August 2018 (UTC)

Addition help needed: subsection on kol isha hidden (re: western sephardim)
I'm trying to add this but it won't let me:

Western Sephardim and other Orthodox Jewish groups have a long standing rabbinic tradition to hear women sing in live performance. Women in Spanish Jewish circles sang even love ballads with men in duos since medieval times with no objection. According to this view, the prohibition of kol isha applies only in limited circumstances causing sexual arousal.

 * I removed this from the article for a few reasons.
 * First of all, because I didn't find the exact statements of this paragraph in the article it cites as its source. I searched for words like "duo", "love ballad", and "western" and found none of these.
 * Secondly, I had a look at the website and found nothing about peer-review, making it is a less than impeccable source. On the other hand, statements like the ones in this paragraph are sufficiently large that the require good sourcing.
 * In addition I was not impressed by the credentials of the author of the article.
 * Especially worrisome I find that the author states himself at the beginning of the article that his intention is to show a non-accepted view. It should therefore be treated as such, and doesn't deserve to be mention, somewhat along the lines of the spirit of WP:FRINGE (without wanting to call his position itself fringe, just drawing a comparison to the idea behind that Wikipedia guideline). Debresser (talk) 12:00, 10 February 2014 (UTC)

 * 1) search for romances. if you read those 3 paragraphs in the article you will see what I mean. Maybe it needs to use the exact wording in the article. 2) re: sourcing. The article sourced is part of the journal of the Institute of Jewish Ideas, published by Rabbi Marc Angel, former president of the Rabbinical Council of America. The link is a web copy of it. Rabbi Angel is also Rabbi Emeritus of the Spanish and Portuguese Congregation of New York, the oldest orthodox synagogue in NYC. Is that not reliable enough? 3) This article cites extensively to known halachic authorities and rabbis including R. Angel's work, so there should be no problem about reliability given his citing and R. Angel's credentials as the publisher. 4) in spite of your WP: Fringe comment, I'm sure it can withstand that standards rigor and the readers of wikipedia should judge for themselves the reliability of the content. It meets sufficient WP sourcing. --Daniel E Romero (talk) 20:49, 10 February 2014 (UTC)

 * I hope this has nothing to do with your being chabad and simply not accepting another orthodox groups practices that are significantly less restrictive than yours. Read my comments above. It is reliable enough for this encyclopedia. If you are trying to push your views on others please reconsider. As a Sephardi, I'm tired of chabad/hareidi types that oppress and try to undermine our halachic practices because its significantly different and less restrictive than theirs. People like this need to really learn the meaning of ele v ele divrei elokim chayim. I hope this is not what is going on here. --Daniel E Romero (talk) 21:03, 10 February 2014 (UTC)

 * Rabbi Angel may be well-respected, but the website lacks peer-review, so as far as reliable sourcing is concerned it is no more reliable than a personal blog.
 * When searching for the word "romance" I noticed that he (his book) is actually the source for this information. So an article on his website mentions his book as a source. How reliable is that?
 * I think that his personal experiences from (relatively) modern Sephardic communities are not reflective of 1. what leading Sephardic rabbis would rule 2. what observant Sephardic people would have done a few centuries ago. In short, this is not by any measure indicative of Sephardic religious tradition. Many Israeli Sephardic people drive a car on Shabbat, does that mean that driving a car on Shabbat is part of Sephardic tradition?
 * I'll ignore your personal comments. Please read WP:NPA and judge me by my arguments. Debresser (talk) 22:07, 10 February 2014 (UTC)

 * Where does it say articles need to be peer-reviewed to be sourced in wikipedia? where does it say you cannot cite to a blog? The article there said that Haham Gaon who was the head of the Spanish and Portuguese Congregation of England had no issue with the romances and supported their use. It would be disingenuous to compare that to an israeli sephardi driving on Shabbat and think that there is any valid comparison between the two, because no rabbi, let alone a haham is validating that. Moreover, R. Angel's book is quoted for that content. It is not the author's attestation. Thus, it is not a blog entry, nor a primary source. It is at times a secondary and other times tertiary source (as it cites and footnotes extensively). It has been edited by the Institute. Thus, it meets Wikipedia's WP:RELIABLE standards --Daniel E Romero (talk) 01:14, 11 February 2014 (UTC)

External links modified
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Source problems
I added the "needs better sources" flags because this article is full of assertions without proper sourcing, either at all or with very poor sources. Please refer to Identifying_reliable_sources. When adding a source, ask yourself, does this source authoritatively make this point? A popular magazine or e-journal that is not undergoing rigorous editorial scrutiny is probably not very authoritative.Narc (talk) 05:15, 7 August 2018 (UTC)
 * You use the wrong template. You used Unreliable source? where you should have used Better source. Please check these templates and their documentation to acquaint yourself with their purpose.
 * I stand corrected, even though you are sounding a bit pedantic.
 * Many sources are not the best possible, but there is no requirement in Wikipedia policies and guidelines that sources must be only academic. You can not go around tagging sources just because you'd like to see a better one. You must have some real problem with the source being used in order to able to tag it. Debresser (talk) 19:45, 7 August 2018 (UTC)
 * Agreed. Only removed those that were "questionable" according to W guidelines - "before of sources that sound reliable but do not have the reputation for fact-checking and accuracy that WP:RS requires" It's a judgment call in each case. If I removed one, it is because in my judgment it doesn't meet that test, or at least in once case because the source said nothing about the statement in the article that it was supposedly supporting.Narc (talk) 00:27, 9 August 2018 (UTC)

I agree that the sources should be improved. I was reading the section on Dress and expecting some clear Halachic laws based on primary sources, but instead it detailed common practices, sourced from blogs. Please can someone add sources from Shulchan Aruch and other Halachic works. I think a book written in the past 50 years is useful for showing examples of how the laws have been applied in recent years, but not in showing what the laws say, since they often reference earlier sources, which I would like to see. The point is to detail the actual Halacha. Thanks Jack Hodari (talk) 09:19, 11 November 2020 (UTC)

Spelling(s) 2022
please see above spelling re +2022 Nuts240 (talk) 15:00, 6 November 2022 (UTC)

title: Talk:Tzniut


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title: User talk:BBB~enwiki


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Moleskine

Moleskine (Italian pronunciation: ) is an Italian manufacturer, papermaker, and product designer founded in 1997 by Francesco Franceschi, based in Milan, Italy. It produces and designs luxury notebooks, as well as planners, sketchbooks, leather backpacks, holdalls, journals, wallets, various accessories, and stationery.

Moleskine's notebooks are stylised to follow the aesthetics of a 'traditional' black notebook with rounded corners and ivory-coloured paper. They are bound in cardboard with a sewn spine that allows the notebook to lie flat. An elastic band is used to seal, and a ribbon bookmark is included along with an expandable pocket inside the rear cover, which is packed in a paper banderole.

Bruce Chatwin's name is used to sell Moleskine notebooks. Chatwin wrote in The Songlines of little black oilskin-covered notebooks that he bought in Paris and called "moleskines". The name Moleskine does not have an official pronunciation.

History
In the mid-1990s, Maria Sebregondi pitched the idea of resurrecting the iconic notebooks to the company Modo & Modo, despite the shelves of stationery stores already being stocked with blank books at the time. As a result, Modo & Modo trademarked the Moleskine brand and began production of 5,000 notebooks, officially reintroducing them in 1997.

By 1998, Modo & Modo were producing 30,000 notebooks a year and expanded their market, distributing their products across Europe. By 2000 Modo & Modo SpA had an office with a small staff and sales of €20M ($26M) in Milan. In 2004, Moleskine notebooks were exported to Japan, and from there, distribution to Asia began.

In 2006, the company was purchased by the European private equity firm now known as Syntegra Capital. At that time, it was reported that the company’s small staff was unable to keep up with demand. In August 2006, the French investment fund Société Générale Capital purchased Modo & Modo SpA, and invested in its expansion. The company name changed to Moleskine Srl.

By July 2012, Moleskine collections were distributed in 22,000 stores across 95 countries. In March 2013 the company announced an IPO at the Borsa Italiana. Moleskine became a joint-stock company and is now Moleskine SpA; it is still headquartered in Milan.

At the end of September 2016, the Belgian investment group D'Ieteren acquired a 41% stake in Moleskine. After having launched a public takeover offer on the remaining shares of the company, D'Ieteren crossed the 95% threshold, which gives it the right to launch a squeeze out procedure in order to gain full control of Moleskine. D'Ieteren's intention is to delist Moleskine from the Milan Stock Exchange.

Notebooks and journals
Moleskine's notebooks are based on notebooks distributed in Paris during the 19th and 20th centuries, handmade by small French bookbinders who supplied the local stationery shops around the turn of the 20th century. They are fashioned after author Bruce Chatwin's descriptions of the notebooks he used. Moleskine items are designed in Italy with most of them being printed, stitched and assembled in China. Since 2008, some components have been manufactured in Volant, Cahiers and Folio hard covers in Turkey, watercolour paper in France, and some components in Vietnam. The paper used in Moleskine products is Forest Stewardship Council certified and acid-free. Since August 2010, all Moleskine products, offered to retailers in California and throughout the world, comply with the Safe Drinking Water and Toxic Enforcement Act of 1986. After concerns in 2008 about PVC traces in some notebooks, all items are now PVC-free.

Digital
Moleskine manufactures device covers that emulate the trademarked notebooks.

In August 2012, Moleskine partnered with Evernote to produce a digital-friendly notebook with specially designed pages and stickers for smartphone syncing.

In October 2012, Moleskine forayed into print on demand with Moleskine Photo Books, a collaboration with MILK Books that lets users upload their own photos into a Moleskine notebook-style photo book.

In 2016, Moleskine launched The Smart Writing Set with Evernote and Livescribe. The notebook costs approximately $200 and is able to automatically transfer notes from the notebook onto a laptop or smartphone.

Timepage
Timepage is a mobile planner and calendar app developed by Moleskine. It organizes events from calendars on mobile devices and syncs information, contact info, and weather forecasting. The app includes a Heat map calendar and timeline, and has included access to Uber.

Communities
The Moleskine brand is supported by worldwide communities of enthusiasts who write, sketch, paint and draw on Moleskine notebooks. Communities often share images of decorated pages through blogs, social networks or photo and video sharing sites as well as Moleskine's own service "MyMoleskine", through which customers can interact with company staff.

Cafés
In early 2018, the company announced that it would be opening up Moleskine cafés in major cities such as Beijing, London, New York and Hamburg. The first café was opened in Milan, where the company is originally from.

title: Moleskine


text:
Regional Transportation Commission of Southern Nevada

The Regional Transportation Commission of Southern Nevada (RTC) is a government agency and the transit authority and the transportation-planning agency for Southern Nevada. It was founded by the Nevada Legislature in 1965.

RTC Transit
The Regional Transportation Commission of Southern Nevada (RTC) transit fleet consists of 38 routes served by 387 vehicles. In 2009, RTC Transit carried 57,738,930 passengers in the greater Las Vegas Valley. RTC Transit consists of 33 fixed route service routes, four express service routes, and the Las Vegas Strip route The Deuce.

Transportation

 * RTC Transit - All public transportation routes available to the public
 * RTC Paratransit - A service for disabled riders
 * SilverSTAR & FDR - A service for senior riders
 * Bikeshare - A bike rental service
 * Transit Centers and Park & Ride Facilities - Transportation hubs and park and ride lots located throughout the Las Vegas Valley

Programs

 * Bike & Ride - A training program to train riders to use a bicycle and buses altogether
 * Club Ride - A free carpooling program
 * Mobility Training - A group training program to help disabled riders learn to use public transportation

RTC Commuter Services
The RTC provides a commuter service the CX that transports passengers from the Centennial Hills Transit Center and Park & Ride in the northwest, to Downtown, the Strip, and ends at the UNLV campus in the southeast and the DVX from downtown to the veteran's hospital.

Security
Security on the residential, express, and strip transit routes, and all RTC terminals and select platforms is provided by the private security firm Marksman Security under contract to the RTC. The previous contract holders were Allied-Barton until July 2020 and Wackenhut Security (now G4S) until losing the contract in 2009. Since then, increased crime in the Las Vegas Metropolitan area has prompted an increased security presence in the transit system as a whole. The officers’ primary task is that of fare enforcement, but will also engage in enforcing other RTC policies and rules, to include the removal of loiterers, those causing disturbances, and those posing safety hazards at RTC stops and facilities, and insuring the general safety of staff and customers.

On December 15, 2014, a fatal shooting occurred when Christopher Boudinot shot an RTC security officer. The officer returned fire and fatally shot Boudinot. The transit officer was rushed to UMC and eventually recovered while Boudinot was declared dead at the scene.


text:
Wikipedia:Articles for deletion/A Good Segment

More essay than encyclopedia article. Weird title, too. What would be left once this was cleaned up? - Lucky 6.9 16:41, 27 Jul 2004 (UTC)
 * I feel like this could be merged with something, but I don't know what. Business?  Economics?  Industry?  Marketing?  I'd say segment, but we don't currently have an article on the word in this sense.  Triskaideka 17:17, 27 Jul 2004 (UTC)
 * Delete: "Market segment," but what on earth is it doing here?  "Good segment?"  "Good?"  "Segment?"  It seems clipped out of someone's text or textbook, and it's MBA English.  I doubt anyone would find it as a copyvio from a web source, but it sure seems like it came from a book.  Geogre 18:49, 27 Jul 2004 (UTC)
 * This was contributed by anonymous user 202.59.128.7. I looked at five of the author's contributions: all appear to be copyright violations. See for a list. The similarity of individual sentences and paragraphs with web sites suggests common copying from some original textbook source. I suggest all these articles be deleted, even if we can't find out where they are copied from. See Copyright problems for more details. Gdr 18:53, 2004 Jul 27 (UTC)
 * Delete - given this user's track record, I don't think we should bet on the chance that it isn't copyvio. Also not an encyclopedia article. -- Cyrius|✎ 01:38, 30 Jul 2004 (UTC)


text:
Ribonucleotide reductase

Ribonucleotide reductase (RNR), also known as ribonucleoside diphosphate reductase, is an enzyme that catalyzes the formation of deoxyribonucleotides from ribonucleotides. It catalyzes this formation by removing the 2'-hydroxyl group of the ribose ring of nucleoside diphosphates (or triphosphates depending on the class of RNR). This reduction produces deoxyribonucleotides. Deoxyribonucleotides in turn are used in the synthesis of DNA. The reaction catalyzed by RNR is strictly conserved in all living organisms. Furthermore, RNR plays a critical role in regulating the total rate of DNA synthesis so that DNA to cell mass is maintained at a constant ratio during cell division and DNA repair. A somewhat unusual feature of the RNR enzyme is that it catalyzes a reaction that proceeds via a free radical mechanism of action. The substrates for RNR are ADP, GDP, CDP and UDP. dTDP (deoxythymidine diphosphate) is synthesized by another enzyme (thymidylate kinase) from dTMP (deoxythymidine monophosphate).

Structure
Ribonucleotide reductases are divided into three classes. Class I RNR enzymes are constructed from large alpha subunit and small beta subunits which associate to form an active heterodimeric tetramer. By reducing NDPs to 2'-dNDPs, the enzyme catalyses the de novo synthesis of deoxyribonucleotides (dNTPs), which are precursors to DNA synthesis and essential for cell proliferation. Class II RNRs produce a 5'-deoxyadenosyl radical by homolytic cleavage of the C-Co bond in adenosylcobalamin. In addition, Class III RNRs contain a stable glycyl radical.

Humans carry Class I RNRs. The alpha subunit is encoded by the RRM1 gene while there are two isoforms of the beta subunit, encoded by the RRM2 and RRM2B genes:

Each Class I alpha monomer consists of three domains: In Pfam, the second domain has been interpreted as two separate domains:
 * one mainly helical domain comprising the 220 N-terminal residues,
 * a second large ten-stranded α/β structure comprising 480 residues,
 * and a third small five-stranded α/β structure comprising 70 residues.
 * a shorter all-alpha N-terminal domain,
 * and a longer barrel C-terminal domain.

The Class I beta subunit usually contains a di-metal center and a stable tyrosyl radical. In humans, the beta subunit relies on a di-iron cofactor. In E. coli, the tyrosyl radical is located at position 122 (Y122) providing the stable radical for the Class I RNR2 subunits. In A. aegypti, this tyrosyl radical is located at position 184 (Y184). The tyrosyl radical is deeply buried inside the protein in a hydrophobic environment, located close to the iron center that is used in the stabilization of a tyrosyl radical. The structure of two μ-oxo-linked irons is dominated by ligands that serve as iron binding sites: four carboxylates [ aspartate (D146), glutamate (E177, E240, and E274) ] and two histidines (H180 and H277). Association occurs between the C-terminus of RNR2 and the C-terminus of RNR1. Enzymatic activity is dependent on association of the RNR1 and RNR2 subunits. The active site consists of the active dithiol groups from the RNR1 as well as the diferric center and the tyrosyl radical from the RNR2 subunit.

Other residues of RNR2, such as aspartate (D273), tryptophan (W48), and tyrosine (Y356) further stabilize the active-site tyrosyl radical thus allowing electron transfer. These residues help in the transfer of the radical electron from tyrosine (Y122) of RNR2 to cysteine (C439) of RNR1. The electron transfer begins on RNR2 tyrosine (Y122) and continues in RNR2 to tryptophan (W48), which is separated from RNR1 tyrosine (Y731) by 2.5 nanometers. Electron transfer from RNR2 to RNR1 occurs via tyrosine (Y356 to Y731) and continues on through tyrosine (Y730) to cysteine (C439) in the active site. Site-directed mutations of the RNR primary structure indicate that all residues cited above participate in the long distance transfer of the free radical to the active site.

In A. aegypti mosquitoes, RNR1 retains most of the crucial amino acid residues, including aspartate (D64) and valine (V292 or V284), that are necessary in allosteric regulation; proline (P210 and P610), leucine (L453 and L473), and methionine (M603) residues that are located in the hydrophobic active site; cysteine (C225, C436 and C451) residues that are involved in removal of a hydrogen atom and transfer of the radical electron at the active site; cysteine (C225 and C436), asparagine (N434), and glutamate (E441) residues that bind the ribonucleotide substrate; tyrosine (Y723 and Y743) residues that dictate the radical transfer; and cysteine (C838 and C841) residues that are used in the regeneration of dithiol groups in the active site.

Function

The enzyme ribonucleotide reductase (RNR) catalyzes the de novo synthesis of dNDPs. Catalysis of ribonucleoside 5’-diphosphates (NDPs) involves a reduction at the 2’-carbon of ribose 5-phosphate to form the 2’-deoxy derivative-reduced 2’-deoxyribonucleoside 5’-diphosphates (dNDPs). This reduction is initiated with the generation of a free radical. Following a single reduction, RNR requires electrons donated from the dithiol groups of the protein thioredoxin. Regeneration of thioredoxin occurs when nicotinamide adenine dinucleotide phosphate (NADPH) provides two hydrogen atoms that are used to reduce the disulfide groups of thioredoxin.

Three classes of RNR have similar mechanisms for the reduction of NDPs, but differ in the domain that generates the free radical, the specific metal in the metalloprotein structure, and the electron donors. All classes use free-radical chemistry. Class I reductases use an iron center with ferrous to ferric conversion to generate a tyrosyl free radical. Reduction of NDP substrates occurs under aerobic conditions. Class I reductases are divided into IA and IB due to differences in regulation. Class IA reductases are distributed in eukaryotes, eubacteria, bacteriophages, and viruses. Class IB reductases are found in eubacteria. Class IB reductases can also use a radical generated with the stabilization of a binuclear manganese center. Class II reductases generate the free radical 5’-deoxyadenosyl radical from cobalamin (coenzyme B12) and have a simpler structure than class I and class III reductases. Reduction of NDPs or ribonucleotide 5’-triphosphates (NTPs) occurs under either aerobic or anaerobic conditions. Class II reductases are distributed in archaebacteria, eubacteria, and bacteriophages. Class III reductases use a glycine radical generated with the help of an S-adenosyl methionine and an iron sulphur center. Reduction of NTPs is limited to anaerobic conditions. Class III reductases are distributed in archaebacteria, eubacteria, and bacteriophages. Organisms are not limited to having one class of enzymes. For example, E. coli have both class I and class III RNR.

Catalytic reduction mechanism
The mechanism that is currently accepted for the reduction of ribonucleotides to deoxyribonucleotides is depicted in the following scheme. The first step involves the abstraction of the 3’- H of substrate 1 by radical Cys439. Subsequently, the reaction involves the elimination of one water molecule from carbon C-2’ of the ribonucleotide, catalyzed by Cys225 and Glu441. In the third step there is a hydrogen atom transfer from Cys225 to carbon C-2’ of the 2’-ketyl radical 3, after previous proton transfer from Cys462 to Cys225. At the end of this step, a radical anionic disulfide bridge and the closed-shell ketone intermediate 4 are obtained. This intermediate has been identified during the conversion of several 2’-substituted substrate analogues, as well as with the natural substrate interacting with enzyme mutants. The next step is the oxidation of the anionic disulfide bridge, with concomitant reduction of the substrate, generating 5. The spin density shifts from the sulphur atoms to the C-3' atom of the substrate, with simultaneous proton transfer from Glu441 to carbon C-3'. The last step is the reverse of the first step and involves a hydrogen transfer from Cys439 to C-3’, regenerating the initial radical and resulting in the final product 6. Theoretical models of some steps of these mechanisms using the full model of the R1 protein can be found at the studies performed by Cerqueira et al..

Regulation

Class I RNR comprises RNR1 and RNR2 subunits, which can associate to form a heterodimeric tetramer. RNR1 contains both allosteric sites, mediating regulation of substrate specificity and activity. Depending on the allosteric configuration, one of the four ribonucleotides binds to the active site.

Regulation of RNR is designed to maintain balanced quantities of dNTPs. Binding of effector molecules either increases or decreases RNR activity. When ATP binds to the allosteric activity site, it activates RNR. In contrast, when dATP binds to this site, it deactivates RNR. In addition to controlling activity, the allosteric mechanism also regulates the substrate specificity and ensures the enzyme produces an equal amount of each dNTP for DNA synthesis. In all classes, binding of ATP or dATP to the allosteric site induces reduction of cytidine 5’-diphosphate (CDP) and uridine 5’-diphosphate (UDP); 2’-deoxyguanosine 5’-triphosphate (dGTP) induces reduction of adenosine 5’-diphosphate (ADP); and 2’-deoxythymidine 5’-triphosphate (dTTP) induces reduction of guanosine 5’-diphosphate (GDP) (Figure 1).

Class IB reductases are not inhibited by dATP because they lack approximately 50 N-terminal amino acids required for the allosteric activity site. Additionally, it is important that the activity of ribonucleotide reductase be under transcriptional and post-transcriptional control because the synthesis of damage-free DNA relies on a balanced pool of deoxyribonucleotides. Eukaryotic cells with class IA reductases have a mechanism of negative control to turn off synthesis of dNTPs as they accumulate. This mechanism protects the cell from toxic and mutagenic effects that can arise from the overproduction of dNTPs because changes in balanced dNTP pools lead to DNA damage and cell death. Although, the overproduction of dNTPs or an unbalanced supply of them can lead to misincorporation of nucleotides into DNA, the supply of dNTPs supply can allow for DNA repair. p53R2 is a small subunit of ribonucleotide reductase that can induce such repair. Changes within this p53 induced R2 homolog can cause depletion in mitochondrial DNA and consequently p53R2 serves a major factor in dNTP supply.

RNR may use the morpheein model of allosteric regulation.

RNR1 and RNR2 inhibitors
Generally Class I RNR inhibitors can be divided in three main groups: translation inhibitors, which block the synthesis of the enzyme; dimerization inhibitors that prevent the association of the two RNR subunits (R1 and R2); and catalytic inhibitors that inactivate the subunit R1 and/or subunit R2.

Class I RNR can be inhibited by peptides similar to the C-terminus of RNR2. These peptides can compete with RNR2 for binding to RNR1, and as a result RNR1 does not form an enzymatically active complex with RNR2. Although the C-terminus of RNR2 proteins is different across species, RNR2 can interact with RNR1 across species. When the mouse RNR2 C-terminus was replaced with the E. coli RNR2 C-terminal (7 or 33) amino acid residues, the chimeric RNR2 subunit still binds to mouse RNR1 subunits. However, they lack enzymatic activity due probably to the elimination of residues involved in the transfer of the free radical electron from the RNR2 to the RNR1 subunit.

Small peptides can specifically inhibit the RNR2 subunits from binding with RNR1 when they share a significant similarity with the normal RNR2 C-terminus. This inhibition RNR2 binding to RNR1 has been tested successfully in herpes simplex virus (HSV) RNR. When a 7 amino acid oligomer (GAVVNDL) truncated from the C-terminus of the RNR2 subunit was used in competition assays, it prevented the normal RNR2 from forming an enzymatically active complex with RNR1. Other small peptide inhibitors similar to the RNR2 C-terminus have also been used successfully to inhibit HSV RNR enzymatic activity and thus HSV replication. In mice models of stromal keratitis and corneal neovascularization (HSV ocular disease), a small RNR2 C-terminal analog BILD 1263 has been reported to inhibit RNR and is effective in preventing these diseases. In some cases, although treatment with small C-terminal analogs may not stop disease spreading, they can still help in healing. In the acyclovir-resistant HSV (PAAr5), a small peptide inhibitor BILD 1633 has been reported to be 5 to 10 times more potent than BILD 1263 against cutaneous PAAr5 infection. A combination therapy approach (BILD 1633 and acyclovir) is more effective to heal topical lesions in mice. These data suggest that small peptide inhibitors that compete with RNR2 for binding to RNR1 are useful in preventing the spread of HSV.

Gallium inhibits RNR2 by substituting for Fe3+ in the active site. Gallium maltolate is an orally bioavailable form of gallium that exploits this inhibitory activity to treat cancer, infections, and other diseases.

The drugs hydroxyurea and Motexafin gadolinium interfere with the action of this enzyme.

title: Ribonucleotide reductase


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Ferencvárosi TC

Ferencvárosi Torna Club, commonly known as Ferencváros, Fradi, FTC is a Hungarian professional football club based in Ferencváros, Budapest, that competes in the Nemzeti Bajnokság I, the top flight of Hungarian football. Ferencváros was founded in 1899 by Ferenc Springer and a group of local residents of Budapest's ninth district, Ferencváros. Ferencváros is best known internationally for winning the 1964–65 edition of the Inter-Cities Fairs Cup after defeating Juventus 1–0 in Turin in the final. Ferencváros also reached the final in the same competition in 1968, when they lost to Leeds United, as well as the final in the 1974–75 season of the European Cup Winners' Cup, losing to Dynamo Kyiv.

The best-known part of the club is the well-supported men's football team – the most popular team in the country. The parent multisport club Ferencvárosi TC divisions include women's football, women's handball, men's futsal, men's ice hockey, men's handball, men's water polo, cycling, gymnastics, athletics, wrestling, curling and swimming teams, some of which are highly successful.

The club colours are green and white, and the club's mascot is a green eagle, hence another of the club's nicknames, The Green Eagles.

History
On 3 May 1899, Ferencvárosi TC was founded by citizens of the 9th district of Budapest. With the exception of three seasons between 2006 and 2009, Ferencváros have played in the Nemzeti Bajnokság I since its inception in 1901. The club's financial problems in 2006 resulted in the Hungarian Football Federation (MLSZ) withdrawing the club's licence; a withdrawal that was eventually deemed unauthorized. Following this, Fradi were promoted back to the first division in 2009.

Ferencváros are the most successful Hungarian team both domestically and internationally. They won the 1964–65 Inter-Cities Fairs Cup and have also won the Nemzeti Bajnokság I 35 times and the Magyar Kupa 24 times.

They qualified for the renewed Champions League, the first Hungarian Club to do so, in the 1995–1996 season. Since then, the club have also taken part in the 2004–05 UEFA Cup, 2019–20 Europa League, 2020–21 Champions League, and 2021–22 Europa League group stages.

On December 3, 1900, the "Football" section of the club was established. Two months later, on February 10, the first Hungarian championship match took place between Ferencváros and Budapesti TC, though it was not officially recognized by the Hungarian Football Federation. The first official championship match was played on April 21, 1901, where Ferencváros suffered a 5–3 defeat against MUE. Borbás Gáspár, then 17 years old, scored Ferencváros' first official championship goal. The first point was earned in a 2–2 draw against Műegyetem, and the first victory came on June 16, 1901 (FTC-Budapesti SC 5–1).

Interestingly, Ferencváros made its international debut earlier than in domestic competitions. On March 25, 1901, the Viennese Cricketer defeated the Hungarian team 9–0. On May 5, against the Old Cricketer (5–0, the first Ferencváros victory in international competition), the players wore the first badge with five green and four white stripes and three inverted E's in a green shield at the bottom – a design that still references the club's motto: morals, strength, unity.

In 1902, Ferencváros suffered its heaviest defeat, losing 16–0 against the English team Oxford FC. The club secured its first championship title in 1903 and the second in 1905, followed by three more in the 1900s (1906/07, 1908/09, 1909/10). On June 6, 1909, FTC permanently won the first Hungarian football challenge trophy, capturing the silver ball for the fifth time.

On February 12, 1911, Ferencváros inaugurated its new stadium on Üllői Road, where it still plays today. Schlosser Imre scored the first green-and-white goal in the new facility. In 1911, the club won its third consecutive championship title, remaining unbeaten in 21 matches that season. In 1912, Ferencváros defeated Working FC, winning against an English team in England for the first time. In the same year, they beat the III. district team 11–3, with Schlosser scoring eight goals in one match, a record that still stands for goals scored in a single match. The 1911/12 championship brought another Ferencváros title, marking the club's seventh.

In 1913, Ferencváros achieved not only the championship title but also won the Hungarian Cup for the first time in its history.

In 1914, World War I broke out, bringing a somber year for Ferencváros football players. Almost every member of the team received military service call-ups, and many of them never returned home.

Crest and colours
The colours of the club are green and white. The nine stripes on the club badge, five green and four white, symbolise the district of Ferencváros, Budapest's ninth district. The three E's on Ferencváros' badge represent the club's motto of Erkölcs, Erő, Egyetértés (Morality, Strength, Understanding).

Naming history
Ferencvárosi TC has changed names various times throughout their history:
 * 1899–1950: Ferencvárosi Torna Club
 * 1950–1951: ÉDOSZ SE
 * 1951–1956: Kinizsi
 * 1956–present: Ferencvárosi Torna Club

Kit suppliers and shirt sponsors
The following table shows in detail Ferencvárosi TC kit manufacturers and shirt sponsors by year:

Current sponsorships:
 * Official Sport Clothing Manufacturer: Macron
 * Main Sponsor: T-Mobile
 * Naming Right Partner: Groupama
 * Exclusive Partners: Group MvM, Penny Market, Tippmix, Groupama, Hsa Group

Stadium
The first stadium of the club started being built in the autumn of 1910. On 12 February 1911, Ferencváros played their first match against Budapest rival MTK Budapest which was won by the club. The starting line-up consisted of Fritz, Rumbold, Magnlitz, Weinber, Bródy, Payer, Szeitler, Weisz, Koródy, Schlosser, Borbás. The first stadium could host 40,000 spectators.

In 1971 the stands were demolished and a new stadium began to be built. The new stadium was inaugurated on the 75th anniversary of the club. On 19 May 1974, the first match was played against Vasas. The new stadium could host 29,505 spectators (including 10,771 seats and 18,734 standing). In the 1990s the stadium was redesigned to meet the UEFA requirements therefore its capacity was reduced to 18,100. When Ferencváros qualified for the 1995–96 UEFA Champions League group stage, a new journalist stand was built over the main stand.

On 21 December 2007, the stadium's name was changed from Üllői úti Stadion to Stadion Albert Flórián. Flórián Albert, the former Ferencváros icon, was present at the inauguration ceremony. There were many plans on how to increase the capacity of the stadium in case the Hungarian Football Federation won the bid for the UEFA Euro 2008 or the Euro 2012. However, the Federation did not win any bids therefore the reconstruction of the stadium was delayed.

When Kevin McCabe became the owner of the club the reconstruction was on schedule again. Later, McCabe sold his team to the Hungarian state and the reconstruction did not take place.

Ferencváros Stadion, multi-purpose stadium, is the third home of the club. It has a capacity of 20,000 spectators in UEFA matches and 23,700 in Hungarian League matches.

When Gábor Kubatov was elected as president of the club, he and Pál Orosz managed to raise enough funds for the construction of a new stadium. The new stadium was rotated by 90 degrees in order to meet UEFA requirements. Therefore, the main stand which was parallel to the Üllői út became parallel to the Hungária körút. As part of the national stadium reconstruction programme the new stadium was built between 2013 and 2014.

The stadium was designed by Ágnes Streit and Szabolcs Kormos and was built by Market Építő Zrt from 2013 to 2014. In the arena there can be found the Ferencváros Museum and a fan shop too. The stadium is cutting edge in its vein matching entrance system. On 10 August 2014, Ferencváros played the opening match against Chelsea.

After the demolition of the Puskás Ferenc Stadion, Hungary played their home matches at the new arena until the new Puskás Ferenc Stadion was opened in late 2019. The national team celebrated the victory against Norway after a 2–1 win at the UEFA Euro 2016 qualifying play-off.

Ownership
On 14 February 2008, Sheffield United public limited company chairman Kevin McCabe successfully acquired a tender to purchase Ferencváros. McCabe's Hungarian company, Esplanade Limited liability company bought Ferencváros' real estate for £8.45 million with a view to start paying off the £5 million debt. In April 2008, Ferencváros Torna Club officially agreed to sell the football club, Ferencváros Labdarúgó ZRt. to Esplanade Kft., McCabe's company in Hungary.

In 2011, McCabe relinquished his ownership of the club after describing a "strained relationship" with some minority shareholders.

On 25 February 2011, Gábor Kubatov, Hungarian MP, was appointed as the president of Ferencváros.

On 28 October 2014, Gábor Kubatov was re-elected to serve another four-year term as the president of the club.

Supporters and rivalries
Supporters of Ferencváros are mainly from the capital city of Hungary, Budapest. However, the club is popular all over Hungary.

Ferencváros' nickname of Fradi is derived from Franzstadt, the German name for the area of Ferencváros, with the club carrying a "vague sense of German ethnicity", according to British sports journalist Jonathan Wilson.

Since the opening of the newly built Groupama Aréna, the spectators are scanned at the entrance. As a consequence, the main supporter group of the club, called B-közép, announced a boycott in 2014. Club chairman Kubatov said that he had wanted peace in the new stadium and the club had already paid a lot of fines and punishments due to the unacceptable behaviour of the B-közép. Kubatov had expected that the spectators could have been changed due to the new regulations. However, the number of spectators had not increased in the 2014–15 and 2015–16 seasons.

On 13 March 2016, 10,125 spectators watched the match between Ferencváros' second team against Csepel SC in the 2015–16 Nemzeti Bajnokság III season. The match was a protest by the B-közép to show how many spectators were missing from the Groupama Aréna.

On 24 March 2016, the representatives of the B-közép started negotiations with club leader, Gabor Kubatov. As a results of negotiations they were allowed back to the stadium.

Friendships
The fans have friendships with fans of Rapid Wien and since both play in Green the alliance is nicknamed the "Green Brothers". They also have friendly relations in Hungary with fans of Zalaegerszeg and in Poland with Śląsk Wrocław and Lechia Gdańsk.

Rivalries
Ferencváros have rivalry with several teams from Budapest including MTK Budapest, Újpest, Honvéd, Vasas SC, and several provincial clubs such as Debrecen and Diósgyőr. Since Ferencváros has been the most successful club in Hungarian Football history by winning 33 Hungarian League titles, 21 Hungarian Cup titles and 2 Hungarian League Cup titles and the most successful Hungarian club in the European football competitions by winning the Inter-Cities Fairs Cup 1964–65 season every club in the Hungarian League wants to defeat them.

The biggest rivalry is with Újpest, which dates back to the 1930s when Újpest won their first Hungarian League title. Since then, the fixture between the two teams attracts the most spectators in the domestic league. The matches between the two teams often end in violence which causes big trouble for the Hungarian football. The proposal of personal registration was refused by both clubs.

The fixture between Ferencváros and MTK Budapest FC is called the Örökrangadó or Eternal derby. It is the oldest football rivalry in Hungary, which dates back as early as the 1903 season when Ferencváros first won the Hungarian League. In the following three decades either Ferencváros or MTK Budapest won the domestic league.

Honvéd are also considered fierce rivals as the clubs are in very close proximity to each other and in the past frequently competed for honours.

Hooliganism
On 26 November 2002, the UEFA Control and Disciplinary Committee fined Ferencváros €18,300 for fireworks and hooliganism-related offences committed by the fans of Ferencváros before and after the 2002-03 UEFA Cup second tie against VfB Stuttgart on 12 November 2002.

In 2004, Ferencváros were charged by UEFA with crowd trouble and racist abuse after playing Millwall in the 2004-05 UEFA Cup tie in Budapest, Hungary. Four fans of Millwall suffered stab wounds. The racist abuse was directed at Millwall's players of African origin, including Paul Ifill.

On 17 July 2013, Ferencváros fans fought with police after a friendly match against Leeds United, which ended in a 1–0 victory over the Championship club, in Murska Sobota, Slovenia.

On 19 July 2014, UEFA issued sanctions against Ferencváros and Diósgyőr and Slovakia's Spartak Trnava, following racist behaviour by their fans during 2014–15 UEFA Europa League qualifying matches against Maltese sides Sliema Wanderers, Birkirkara and Hibernians respectively. Ferencvaros were the hardest hit by the UEFA measures as club were fined by €20,000 and the partial closure of their stadium following monkey chants and racist banners displayed in both legs in Malta and Hungary.

On 27 January 2015, Gábor Kubatov, president of the club, said that he would have the fines paid by the supporters. Kubatov aims to cease the racism and violence at the stadium.

On 9 February 2015, UEFA refused the appeal of Ferencváros in connection with the incidents before and after the 2014–15 UEFA Europa League qualifying match between NK Rijeka and Ferencváros. According to the verdict, Ferencváros supporters were not allowed to attend the following UEFA match at home.

Honours

 * {{legend|gold|record}}

 * Notes
 *  Note 12: more than any other Hungarian football club.
 *  Note 13: more than any other Hungarian football club.

Domestic
Hungarian First League top scorers

Hungarian Second League top scorers

International

 * Ballon d'Or
 * 🇭🇺 Flórián Albert (1967)

 * FIFA World Cup Golden Shoe
 * 🇭🇺 Flórián Albert (1962)

 * FIFA World Cup All-star Team
 * 🇭🇺 Flórián Albert (1966)

 * FIFA World Cup Best Young Player Award
 * 🇭🇺 Flórián Albert (1962)

 * European Championship Golden Boot
 * 🇭🇺 Dezső Novák (1964)

 * European Championship Team of the Tournament
 * 🇭🇺 Flórián Albert (1964)
 * 🇭🇺 Dezső Novák (1964)

Feeder club

 * 🇭🇺 Soroksár (NB II)

Retired numbers

 * 2 – 🇭🇺 Tibor Simon, Defender (1985–99) – posthumous honour.
 * 12 – 🇭🇺 "The 12th man", reserved for club supporters. Number retired in 2007.

Notable former players
Had senior international caps for their respective countries. Players whose name is listed in bold represented their countries while playing for Ferencváros.

 * 🇹🇹 Akeem Adams 12
 * 🇭🇺 Flórián Albert 4 5
 * 🇭🇺 Flórián Albert Jr.
 * 🇲🇰 Aleksandar Bajevski
 * 🇭🇺 László Bálint 6
 * 🇭🇺 Zoltán Balogh
 * 🇭🇺 Zsolt Bárányos
 * 🇹🇹 Matthew Bartholomew
 * 🇧🇦 Muhamed Bešić 10
 * 🇭🇺 Mihály Bíró 2
 * 🇭🇺 Dániel Böde
 * 🇭🇺 Elemér Berkessy
 * 🇸🇮 Miha Blažič
 * 🇭🇺 Zoltán Blum
 * 🇭🇺 Gáspár Borbás
 * 🇭🇺 Predrag Bošnjak
 * 🇭🇺 Sándor Bródy
 * 🇭🇺 László Budai
 * 🇭🇺 Márton Bukovi
 * 🇭🇺 Ákos Buzsáky
 * 🇭🇺 Zoltán Bükszegi
 * 🇭🇺 Csaba Csizmadia
 * 🇭🇺 László Czéh
 * 🇭🇺 Zoltán Czibor
 * 🇭🇺 Jenő Dalnoki
 * 🇭🇺 Ferenc Deák
 * 🇭🇺 Lajos Détári
 * Tommy Doherty
 * 🇭🇺 Attila Dragóner
 * 🇭🇺 József Eisenhoffer
 * 🇭🇺 Márton Esterházy
 * 🇭🇺 Tibor Fábián
 * 🇳🇬 Teslim Fatusi
 * 🇭🇺 Gyula Feldmann
 * 🇭🇺 Máté Fenyvesi 3 4 5
 * 🇭🇺 István Ferenczi
 * 🇭🇺 Pál Fischer
 * 🇭🇺 Zoltán Friedmanszky 3
 * 🇭🇺 Ákos Füzi
 * 🇭🇺 Emil Gabrovitz
 * 🇭🇺 Zoltán Gera
 * 🇭🇺 Ádám Nagy
 * 🇭🇺 István Géczi 5
 * 🇭🇺 József Gregor
 * 🇭🇺 Gyula Grosics
 * 🇭🇺 Gábor Gyepes
 * 🇭🇺 László Gyetvai
 * 🇭🇺 Gábor Gyömbér
 * 🇲🇹 Justin Haber
 * 🇭🇺 József Háda 1 2
 * 🇭🇺 Attila Hajdu
 * 🇭🇺 Tamás Hajnal
 * 🇫🇮 Juha Hakola
 * 🇭🇺 Ferenc Hámori
 * 🇨🇿 Marek Heinz
 * 🇭🇺 Ferenc Horváth
 * 🇭🇺 György Horváth
 * 🇭🇺 János Hrutka
 * 🇭🇺 Szabolcs Huszti
 * 🇷🇸 Aleksandar Jović
 * 🇭🇺 István Juhász
 * 🇭🇺 Géza Kalocsay
 * 🇸🇮 Adem Kapič
 * 🇭🇺 Tibor Kemény 1
 * 🇭🇺 András Keresztúri
 * 🇭🇺 Géza Kertész
 * 🇺🇦 Ihor Kharatin
 * 🇭🇺 Béla Kiss
 * 🇨🇿 Martin Klein
 * 🇭🇺 Sándor Kocsis
 * 🇭🇺 Lajos Korányi 2
 * 🇭🇺 Béla Kovács
 * 🇭🇺 János Kovács
 * 🇭🇺 Attila Kriston
 * 🇭🇺 🇪🇸 László Kubala
 * 🇭🇺 Lajos Kű
 * 🇭🇺 Zsolt Laczkó
 * 🇹🇳 Aïssa Laïdouni 11
 * 🇭🇺 Károly Lakat
 * 🇩🇪 Benjamin Lauth
 * 🇭🇺 Gyula Lázár 1 2
 * 🇭🇺 Leandro
 * 🇭🇺 Miklós Lendvai
 * 🇭🇺 Zsolt Limperger
 * 🇭🇺 Péter Lipcsei
 * 🇭🇺 Krisztián Lisztes
 * 🇭🇺 Antal Lyka
 * 🇭🇺 István Magyar
 * 🇸🇰 Róbert Mak
 * 🇭🇺 Gyula Mándi
 * 🇭🇺 Sándor Mátrai 3 4 5
 * 🇭🇺 Győző Martos 6
 * 🇭🇺 János Máté
 * 🇭🇺 János Mátyus
 * 🇭🇺 József Mészáros
 * 🇭🇺 🇷🇴 Vasile Miriuță
 * 🇯🇲 Jason Morrison
 * 🇭🇺 Sándor Nemes
 * 🇭🇺 Dezső Novák
 * 🇭🇺 Elek Nyilas
 * 🇭🇺 Tibor Nyilasi 6 7
 * 🇭🇺 Gábor Obitz
 * 🇭🇺 József Pálinkás
 * 🇭🇺 Miklós Páncsics
 * 🇭🇺 Mihály Pataki
 * 🇸🇰 🇭🇺 Attila Pinte
 * 🇭🇺 Attila Pintér
 * 🇭🇺 Gyula Polgár 1 2
 * 🇭🇺 Gábor Pölöskei 7
 * 🇭🇺 László Pusztai 6
 * 🇭🇺 Vasyl Rats 8 9
 * 🇭🇺 Tibor Rab 6 7
 * 🇭🇺 Gyula Rákosi 4 5
 * 🇭🇺 László Répási
 * 🇭🇺 István Rodenbücher
 * 🇭🇺 Dénes Rósa
 * 🇭🇺 Gyula Rumbold
 * 🇭🇺 József Sándor
 * 🇭🇺 Béla Sárosi 2
 * 🇭🇺 György Sárosi 1 2
 * 🇲🇹 André Schembri
 * Zenun Selimi
 * 🇭🇺 Imre Schlosser
 * 🇭🇺 Ernő Schwarz
 * 🇭🇺 Geza Šifliš
 * 🇭🇺 Tibor Simon
 * 🇭🇺 Vilmos Sipos
 * 🇭🇺 Illés Zsolt Sitku
 * 🇭🇺 🇳🇬 Thomas Sowunmi
 * 🇲🇰 Stefan Spirovski
 * 🇭🇺 Imre Szabics
 * 🇭🇺 Ferenc Szabó
 * 🇭🇺 József Szabó
 * 🇭🇺 László Szabó
 * 🇭🇺 Ferenc Szedlacsek
 * 🇭🇺 Tamás Szekeres
 * 🇭🇺 István Szőke
 * 🇭🇺 Lajos Szűcs
 * 🇭🇺 Lajos Szűcs
 * 🇭🇺 Ákos Takács
 * 🇭🇺 József Takács
 * 🇭🇺 Krisztián Timár
 * 🇭🇺 Mihály Tóth
 * 🇭🇺 István Tóth Potya
 * 🇭🇺 Attila Tököli
 * 🇭🇺 Géza Toldi 1 2
 * 🇭🇺 Dániel Tőzsér
 * 🇭🇺 József Turay
 * 🇷🇸 Đorđe Tutorić
 * 🇨🇿 Robert Vágner
 * 🇭🇺 Zoltán Varga 5
 * 🇭🇺 Zoltán Végh
 * 🇭🇺 Gábor Vincze
 * 🇭🇺 Ottó Vincze
 * 🇷🇸 Dragan Vukmir
 * 🇭🇺 Ferenc Weisz
 * 🇹🇹 Jan-Michael Williams
 * 🇯🇲 Rafe Wolfe
 * 🇯🇲 Wolry Wolfe
 * 🇭🇺 László Wukovics
 * 🇭🇺 Gábor Zavadszky
 * 🇭🇺 Zalán Zombori
 * 🇺🇦 Oleksandr Zubkov

 * Notes

 *  Note 1: played at the 1934 FIFA World Cup.
 *  Note 2: played at the 1938 FIFA World Cup.
 *  Note 3: played at the 1958 FIFA World Cup.
 *  Note 4: played at the 1962 FIFA World Cup.
 *  Note 5: played at the 1966 FIFA World Cup.
 *  Note 6: played at the 1978 FIFA World Cup.
 *  Note 7: played at the 1982 FIFA World Cup.
 *  Note 8: played at the 1986 FIFA World Cup.
 *  Note 9: played at the 1990 FIFA World Cup.
 *  Note 10: played at the 2014 FIFA World Cup.
 *  Note 11: played at the 2022 FIFA World Cup.
 *  Note 12: suffered heart attack after Ferencvárosi TC–Újpest FC derby on 27 September 2013 and died 30 December 2013. m

Former managers
Managers from 2010:

title: Ferencvárosi TC


text:
Golgo 13: Top Secret Episode

Golgo 13: Top Secret Episode (ゴルゴ13 第一章神々の黄昏) is an action video game for the Nintendo Entertainment System (NES), which was released in 1988.

In this game, based on a popular manga, the player takes on the role of Golgo 13 (also known as Duke Togo), an assassin whose objective is to destroy the leader of the Drek group. The story begins when a helicopter transporting a vial of a deadly bacillus known as "Cassandra G" is destroyed near the Statue of Liberty, but the vial is nowhere to be found in the wreckage. Golgo 13 is blamed for the destruction and possible theft as a bullet of an M-16 was discovered in the wreckage, which he is known for being partial to. However, those in FIXER refuse to place blame on Golgo 13, and task him with hunting down the real assassin. On the way, Golgo 13 must pass through several areas, including East Berlin, Athens, Rio de Janeiro, and Alexander Island, which is located off the coast of Antarctica.

title: Golgo 13: Top Secret Episode