The aim of this study was to evaluate and compare the influence of conventional and Kosher slaughter techniques in cattle on carcass and meat quality parameters. The conventional slaughter was done using a pneumatic captive bolt gun to stun the animals before sticking, while Kosher slaughter was done by sticking the animals and then stunning them with a 0.22 calibre cash special captive bolt gun, 20 seconds later. The animals (n=311) were randomly assigned into 4 treatment groups, namely; slaughter method (SM) (main group, sub-divided into: conventional slaughter technique (CST) and Kosher slaughter technique (KST)); electrical stimulation (ES), sub-divided into: electrically stimulated (ES) and non-stimulated (NES); gender (G), sub-divided into: male (M) and female (F); fat code (FC), sub-divided into: FC-2 and FC-3 (i.e. lean to medium fatness). The quality attributes evaluated were blood loss (BL), drip loss (DL), cooking loss (CL), presence of blood in the trachea (BLT), blood splash in the lungs (BS), shear force (SF), colour (L*, a* and b*), pH and temperature profile over 24 hours and the effect of subcutaneous fat thickness (SCF). Animals were mainly steers in the “A” age group with an average slaughter weight of about 400 kg. Different crossbreeds of Bonsmara, Brahman and Nguni cattle were used, which is typical of cattle slaughtered in South Africa. Blood loss, blood in trachea and blood splash were evaluated using 311 animals (CST, n=141; KST, n=170) but for the other parameters, smaller numbers were used because of the hectic nature of the trials. Evaluation of BL, BLT and BS were done in the abattoir and pH and temperature readings were also taken at 45 mins, 3, 6, 12 and 24 hrs post-mortem between the 10th and 11th rib on the m. longissimus dorsi which was where the carcasses were sampled for the meat quality analyses. The results of this study revealed that there was no significant difference (p> 0.05) in % blood loss between the conventional and the Kosher group but the conventionally slaughtered group had a slightly higher bleed-out. Fat code had a significant (p= 0.0475) influence on %BL, with FC-2 (2.42%) group bleeding out slightly more than FC-3 (2.24%). For % drip loss, there were no significant differences (p> 0.05) between all the treatment groups except for fat code (p= 0.0242), with FC-3 (2.95%) samples exuding more water than FC-2 (2.42%) meat samples. In terms of % cooking loss, there was a significant difference (p= 0.0004) between the slaughter methods, with meat samples from the conventional method (22.11%) exuding more water than the meat from Kosher group (18.16%). For blood in trachea, there was a highly significant difference (p< 0.0001) between the slaughter methods, with the Kosher-slaughtered animals having significantly more blood in the tracheas than the conventional group. Similarly, for % blood splash, the Kosher-slaughtered group also had a significantly (p< 0.0001) higher amount of splash than the conventional group. In terms of shear force, analyses showed significant difference between the SM with the Kosher meat (42.99) appearing more tender (p= 0.0005) compared to the meat from conventionally slaughtered animals (53.54). Electrical stimulation also had a significant influence, with meat from the ES group (43.27) being significantly (p< 0.0001) more tender compared to the NES group (61.15). For subcutaneous fat thickness, there were no significant differences (p> 0.05) in all the treatments save for fat code, with FC-3 group (6.38) having thicker fat cover (p= 0.0004) than FC-2 (4.44) which was anticipated. In terms of colour, there was a significant difference (p< 0.0001) between slaughter methods for the L* value (lightness). Meat samples from the Kosher-killed animals (46.08) were lighter than the conventionally killed ones (35.40). Samples from the females (48.29) were also significantly lighter (p= 0.0057) than the males’ (37.79). For a* value (redness), there was a significant difference (p< 0.0001) between the slaughter methods. The conventional group meat (15.58), were redder than the Kosher meat (10.40). Gender effect was also significant (p< 0.05), with meat from the males (13.81) appearing redder than the females’ (11.25). For b* value (yellowness), significant difference (p< 0.0001) was also found between the slaughter methods. The Kosher meat samples (-6.49) appeared yellower than those from conventional slaughter (0.26). FC-3 samples (-2.36) were also significantly (p= 0.0112) yellower than the FC-2 samples (-3.05). For pH, analyses revealed a significant difference (p< 0.0380) at 45 minutes post-mortem (pm) between slaughter methods. The kosher carcasses (pH= 6.43) had a slightly higher pH compared to the conventionally slaughtered carcasses (6.33). The ES carcasses (pH=6.16) also had a significantly lower (p< 0.0001) pH compared to the NES carcasses (pH=6.89). At 3hrs pm, only electrical stimulation showed a significant influence (p< 0.0001). The ES carcasses (pH= 5.72) were lower than the NES group (pH= 6.49). At 6hrs, only electrical stimulation still showed a significant influence (p< 0.0001), with the ES carcasses (5.56) still having a faster decline compared to the NES group (pH= 6.01). At 12hrs, the ES group (pH= 5.61) still had a significantly (p= 0.0008) lower pH than the NES group (pH= 5.82). At 24hrs, only the slaughter method showed a significant influence (p= 0.0314) in carcass pH, with the Kosher carcasses (pH= 5.53) having a slightly lower pH compared to the conventionally slaughtered ones (pH= 5.56). The latter difference is probably not of any practical significance and could be ignored. Temperature at 45 minutes pm showed a significant difference (p= 0.0248) between the slaughter methods with the carcasses from Kosher slaughter (36.500C) having a slightly lower temperature compared to those slaughtered conventionally (37.220C). At 3hrs pm, the carcasses from Kosher slaughter (30.060C) had a significantly higher (p= 0.0005) temperature than the conventional group (27.050C). The female carcasses (31.260C) also had significantly higher (p< 0.05) temperature compared to the male carcasses (27.890C). The FC-2 carcasses (28.190C) also had a significantly lower temperature (p= 0.0149) compared to FC-3 (30.110C) which was anticipated due to lower temperature decline in those with lower subcutaneous fat. At 6hrs pm, the conventionally slaughtered carcasses (14.710C) still showed a significantly faster decline (p< 0.0001) compared to those slaughtered by Kosher (20.16). FC-2 carcasses also showed a significantly (p= 0.0104) lower temperature (16.680C) compared to FC-3 (18.740C). At 12 hrs pm, the conventionally slaughtered carcasses (4.720C) still had a significantly (p< 0.0001) lower temperature compared to the Kosher group (10.240C). The FC-2 group (6.690C) also had a significantly (p= 0.0011) lower temperature compared to the FC-3 group (8.890C). Finally at 24 hrs after slaughter, slaughter method still showed a highly significant influence (p< 0.0001) with the conventionally slaughtered carcasses having a much lower temperature (-0.420C) compared to the Kosher group (3.060C). The male’ carcasses (0.620C) also had significantly lower (p< 0.05), ultimate temperature compared to carcasses from the females (2.990C). There was also a significant difference (p< 0.05) between the fat codes, with the FC-2 carcasses (1.010C) showing a lower temperature, compared to the FC-3 (1.710C) carcasses. Copyright / Dissertation (MSc)--University of Pretoria, 2012. / Animal and Wildlife Sciences / Unrestricted

The project creates a representative environment for the Jewish community in Teplice. The history of the location is a main source of inspiration, since there used to be a majestic synagogue until 1939 when it was burned down. The design itself consists of four buildings above ground – a synagogue, an administration center of the Jewish community, museum and kosher restaurant, all of which are based on the same underground building with parking. Under the synagogue there is also mikveh - a ritual bath with sauna. The community center with lecture hall is located next to this base and is connected on the same level. Architecturally, the buildings are organized into a square shape on the common underground base depending on their function. Used façade materials are stone dark grey cladding. The synagogue differentiates both in shape and material. It’s exterior surface symbolises the history of the location and used fragments of the stone base of the lost synagogue. The synagogue itself is covered with golden ceramic glass surface cladding. The golden details also spread on the surrounding buildings in the form of decorative grating by the windows.

The topic of this diploma thesis is creating an architectural study of new synagogue and center for Jewish community in Teplice. Main goal was to design a complex used not only for sacral purposes, but also for cultural and educational purposes. The intention itself was an attempt to transform the location, to highlight its specificity and to capture its Genius loci. The proposal is a set of four objects consisting of several completely different units, all intended to create possibilities for harmonious coexistence of the past and the future. The complex includes a new separate synagogue building with three utility floors, which is located on the southern side of the premises. Two other objects are a one-storey administration building and a cultural and educational center, both located in the middle of the area. The building on the northern side of the property houses the premises of a kosher restaurant, a museum and a parking lot. Its roof forms a large square and recreational zone. Due to the large altitude differences of the premises, predominant portion of the facility is designed under the ground.

The topic of my diploma thesis is the architectonical study of the new synagogue of Frýdek-Místek. The plot contained the original synagogue in the past, which was, like many other synagogues in Czechia, burned down by the Nazis. The only memento to the original synagogue left was the Jewish school. Its frontage was however stripped of all architecturally valuable elements and therefore lost all its historical value. For this reason, in the scope of this thesis, I have decided to tear down the old building and create a completely new complex, which will comply with the requirements of the Jewish quahal, with regards to architecture and utilization of the object. I’ve designed a monument, consisting of simple stone blocks in place of the old, torn down synagogue. The stone blocks mark the location of the outer walls of the original synagogue.

The diploma project handles the design of the synagogue and other buildings of the Jewish community in Frýdek - Místek. The project is formed as an architectural study. The complex of the Jewish community includes, in addition to the synagogue itself, a kosher restaurant, which is characterized by a specific cooking convention, as well as a Jewish gallery, a library and the administration of the Jewish community. The whole complex is complemented by an underground car park. The area is located close to the border of the historic city center. The land is not monotonous, in some parts it is relatively flat, in others it is sloping. It is bounded on the north by a blind road and on the south by road II. class on Revoluční street. At present, the territory of the former synagogue is unused and neglected. The idea of the design is based on simple principles of basic geometric shapes - circle and square. The circle is a symbol of heaven and eternity and the square is a symbol of earthliness and transience. The symbolism of numbers is also applied in the proposal, especially "1" - a sign of unity, indivisibility, as well as God; "2" - number of opposites - heaven and earth; "3" completeness and stability. From the compositional point of view, it is a line of 3 blocks of the same base and height, while one of them is fitted with a cylinder, which is the tallest of all objects. This results from the Jewish tradition. All objects are designed on a platform that symbolizes the ascent to the Temple Mount. The above mentioned functions are divided into separate objects. A uniform architectural language is chosen for all buildings. The principles of construction and layout of individual buildings differ according to their operation.

The aim of thediploma thesis is to design an architectural study of a new synagogue in Opava for the Jewish community. Content of the work is also a community center and administration. In the deign is a set of three buildings serving the Jewish community. The design is solved as an interconnected space between the public and the Jewish community. With its openness and permeability, it offers the opportunity to look into the Jewish community. The main object, the synagogue, for believers is directly linked to the construction of the Jewish community, where at the same level we can find mikve for ritual purrification. The second object, the Jewish community, offers two business units in the first floor. The important part of the Jewish community is education, and therefore the design of the Jewish community also contains a library and a clasroom connected to this library. The administration itself is located on the private last floor with a terrace. A third building, a community center, has been created to make the public familiar with the Jewish community, its religion and culture. The first floor is used by the kosher restaurant, which can use the central space between the park landscaping for sitting. The Community Center provides a lecture hall on the second floor and a spacious gallery for Jewish artists on the third floor.

The assignment of the diploma thesis was the elaboration of an architectural study of a new synagogue in the town of Trutnov, on the site of the original Jewish synagogue, which was burned down during the November pogrom, the so-called Crystal Night in 1938. Nowadays, the synagogue area is modified and serves as a place of reverence to honour the memory of the victims and to commemorate these historical events. The result of the design is a new community centre. Its goal is to restore the existence and support the development of the Jewish community, which disappeared in Trutnov after the Second World War. In the area there is the seat of the Jewish community, a ritual cleansing bath Mikveh, Kosher restaurant and a new synagogue, which respects the location of the former synagogue on the site of the original foundations. The new Jewish community centre ensures the operation of the entire Jewish community in Trutnov. Part of the Jewish community centre is a large courtyard, which is used to celebrate Jewish holidays and also as a summer terrace for Kosher restaurant, which will be used by the Jewish community, but also by the inhabitants of Trutnov. This creates an attractive place to spend free time with a view of the nearby Giant Mountains and the historic centre of Trutnov, but at the same time it is protected from the bustle of the adjacent main street.

The subject of the diploma thesis was the elaboration of an architectural study of a new synagogue in Opava, which, with other necessary objects, will create a complex used by the jewish community and its members. The result of the design is a new community center. This has the task of restoring existence and supporting the development of the jewish community, which has not found its way back to Opava since world war II. Three separate objects cover the needs of this community for everyday and spiritual life. This includes education taking place in the library, the seat of the jewish community and its leaders, ritual cleansing areas of the mikveh and the commercial space of the kosher food or products store. It is necessary to have a kosher restaurant providing proper eating. An important part is also the space of cultural activities in the form of artistic or other exhibitions and events. The main area of the complex is a synagogue where prayers, festivities and meetings are held.

The diploma thesis was prepared as an architectural study. The theme of diploma thesis is the design of new synagogue with Jewish community center in Olomouc. The part of the work is the creation of Jewish community center, synagogue, museum of Jewish culture and kosher restaurant. The plot is on the site of a synagogue that was burned by the Nazis in 1939.

Draft synagogue draws on traditional values from the past, but is set in the present time and modern elements to create the perfect environment for future work and development of the Jewish community. In the past, they reached the synagogue larger sizes and higher than the surrounding buildings. Attracted so immediate dominance. Today's urban planning and capacity synagogues us not allow this dominance. However synagogue be different because of the surrounding buildings. The proposed project will thus achieve a modern shape, splayed hands towards God. The synagogue is to be removed, so as sculptures have their pedestals, and the proposed synagogue is mounted on a pedestal. Is thus formed plastic loosely inserted into the surrounding nature.