back to ThinkTech. And this is, of course, this is why this Hanukkah is different from all others under our series called How the World is Changing, and why Hanukkah may never be the same with Rabbi Ishel Krasnjansky of Chabad, Hawaii. Welcome to the show, Rabbi. Thank you, Jay. As always, it's a pleasure to be here. The war in Israel and the anti-Semitic protests here in the U.S. are having an effect on the meaning and celebration of Hanukkah, it seems to me, because it's happening. It happened a few days ago. It's very fresh. Rabbi, we'd like you to help us understand what the effect is here and in Israel, the effect of the war at this time of year, the Hanukkah time, and whether it is something that will be remembered this moment in history going forward. So can you help us understand what Hanukkah is and what lessons and parallels we can draw between Hanukkah and where we are in this Hamas war? Sure. Actually, the similarities are very striking, and that does make this Hanukkah different than last years and the years before. Just for a little history, Hanukkah celebrates and commemorates a military victory on the part of the Jewish people during the Second Temple Era over 2,000 years ago in Jerusalem when they were attacked by the Assyrian army, which is the Greek Assyrian army, who wanted to that's the term that they used to Hellenize the Jewish people and to absorb them into the Greek culture. The prejudice and the oppression that the Jewish people suffered then, interestingly, is very different than the oppression and the terrible attack that Israel suffered today this year on October 7th. The Greeks did not want to annihilate the Jewish people. They actually saw in the Jewish people something very, very favorable that they wanted to absorb into their culture, but what they wanted was for the Jewish people to buy into the Greek culture. The problem is that the Jewish culture is really diametrically opposed to the Greek culture, so it was a clash of cultures. How was it different? The Greek culture deifies the human being man as the apex of creation. First of all, logic and reason and philosophy that was seen as the highest that man can aspire to. Aristotle and all the other philosophies that came out of that culture. Also, the physical prowess, Hercules, strong and fit, that was the aspiration. The Jewish people actually, while was recognized that they were very, very intelligent people, we are very intelligent people, very wise people, but at the heart of our belief is a total surrender to God, which is higher than reason. Reason is not the highest level. The highest level is actually beyond reason to go to accept and to embrace something that's beyond reason. The emphasis is on the spiritual, not on the physical. So to the Greeks, this was really very opposed to their core beliefs. So the battle was an ideological battle, which spilled over into an actual war. The Greeks were very, very happy and agreeable for the Jewish people to continue practicing Judaism, Torah, but in a different way, basically to take God out of the picture and just embrace all the otherwise teachings that are found in the Torah. The terms that the sages use is that the Greeks came and they defiled the oil. They did eat the oil that was necessary to burn in the temple to light the menorah. It doesn't say they destroyed the oil, but they defiled the purity of the oil, which means they wanted to inject and for the Jewish people to accept the Greek value and the Greek belief systems and have the oil, the oil is a symbol of light, a symbol of wisdom. They wanted to inject their values into the Jewish wisdom of thinking. And our sages recognized that that purity, so to speak, is really what sets the Jewish people apart from the other nations. So that was the problem that the Greeks had with the Jews. Hitler, going closer to our generation, he didn't like any Jew, not their philosophy, not their being.  This is Hamas today. Hamas is the current day Nazi. It's not that they have a problem with the ideology of the Jewish people and their belief system. They have a problem with the Jew and the Jewish people. And it's not just a problem with the Jewish people in the land of Israel, it's the Jewish people all over the world as they say themselves that they want to start in Israel, but then march on and take over the entire world. So in that sense, it's different, but it's the same idea that there's a battle here, there's a war. And it could be said that this is the war between what's moral and what's between light and darkness. And this is an age old battle throughout civilizations and there's a battle within each and every one of us. So what does Hanukkah celebrate? Hanukkah celebrates a miracle. The miracle was that against all odds, the Jewish people prevails and they preserved their culture and they were able to rededicate the temple. It was against all odds. First of all, in numbers-wise, the Greek Syrian army was much greater in number and they were a trained army. The Jewish people were not, but nevertheless, we were victorious on the battlefield and we were victorious in terms of the spiritual victory of retaining the pure oil. So in this way, Hanukkah this year resonates very, very deeply because what is the definition of a miracle? And why do we celebrate miracles? So God created the world and we have the natural order of things. The natural order of things is just systems that God put into this world. When something happened that defies the natural order or that supersedes the natural order, it's a clear expression or manifestation of God stepping in and fixing or doing what has to be done in order to make things right. So this is an expression of love from God to whomever the miracle occurs and when a person experiences a miracle in their life, it's basically that person feels an overwhelming feeling of gratitude to the one who performed a miracle for them and only God can perform miracles. The story of Hanukkah is a national miracle that happened to all the Jewish people. So Hanukkah actually celebrates God's love for the Jewish people and that's why Hanukkah is perhaps one of the most celebrated of Jewish holidays throughout the calendar. We have many holidays, but Hanukkah strikes a very deep chord through the whole Jewish community whether you're more religious or less religious. Hanukkah is a very, very special time. Can you talk about the oil? Can you talk about the miracle of the oil? So the full story is that the Greeks came into the temple. They defiled the oil by touching it and impurifying it and it was the practice in the temple to light the menorah, which is the candelabra every single afternoon. So there was a dilemma because there was no pure oil which to light the menorah because all the oil that was in the storage houses was defiled by the Greeks and it would take a total of eight days for them to replenish the oil and make new pure oil because they have to follow a certain procedure. But they searched and they searched and they only found one jug of oil enough to burn for one night and that's the story in the miracle of Hanukkah that it poured this jug of oil into the menorah and even though it was only enough to last for one night it lasted for eight days until they were able to replenish it with pure oil. So that's why we celebrate Hanukkah for eight days. That's the miracle of the lights. The oil represents, like you said before, the intellect wisdom and the pure oil represents the purity of the ideology of the philosophy of the Jewish people and in that way the miracle was an affirmation of God's love for the Jewish people and the reason why I think that's so important is because today Jewish people in America, surely outside of America, are not feeling safe or feeling threatened because of the anti-Semitic call, the calls from the anti-Semites, you know, for Israel to be destroyed, for to support Hamas, etc., etc. And now it's very almost like understandable for Jews to fear, to feel, to be afraid, and to feel very, very uncomfortable. So we have to remember that the celebration of Hanukkah, we have to remember the celebration of Hanukkah, it demonstrates God's love for the Jewish people. And just as there was a miracle in Hanukkah and people have never forgotten that for hundreds, even thousands of years, this war where Israel is defending itself against terrorists who are sworn to destroy it is also memorable. And I suggest to you that this war and this Hanukkah and this challenge will be remembered just as the original Hanukkah was remembered, is remembered. What do you think? Yeah, I think it is definitely the case, especially if you watch closely what's going on, you see and you read what's happening, what's coming out of Israel, you see open and revealed miracles. The soldiers on the front lines are sharing stories of open and revealed miracles that I'll tell you one that I just heard recently and I heard it from a talk from a general in the Israeli army. And he and a group of soldiers were in Gaza. No, not in Gaza, they were on the border on the southern border immediately after a massacre. And they got there. And shortly afterwards, they were ambushed by many, many Palestinians and there was like a battle ensued and they were out numbered. And after a little while, they ran out of bullets, they ran out of ammunition to defend themselves. And there was a couple of people there, I forget how many he said, and they all felt that the end was very near for all of them. And one of the members of this platoon or this brigade said to his friend that if God provides a miracle and they come out alive so he took it upon himself to observe the Sabbath. He was a very secular Israeli Jew that never observed the Sabbath or any of the Jewish rituals, but he felt at that moment that if God would save him, he would come back to his religion and observe the Sabbath. And the person who was telling the story said that he knows that this fellow was very far away from religious practice. He was Jewish. He was born Jewish. He was proud to be Jewish. He was proud to be an Israeli, but he never really practiced Judaism. And he was shocked to hear this from his friend. But the story was that he said within minutes, friends saying that, all of a sudden, they got quiet. There was no more shooting. And they heard the terrorist like just receding and going away. And after a while, they crawled out, they walked out, and no one was there. And they escaped and they survived. So today he said, there's no other way for him to explain what happened other than this was a miracle. And countless stories like this are coming out that they're experiencing a great miracle in Israel. Israel is being forced to fight a battle under impossible circumstances because they embed themselves among civilians, which forces them to fight it in a very dangerous way, up front and close, which is very, very dangerous. There were thousands and thousands of rockets that flew into Israel since October 7th. The amount of damage that it inflicted, the amount of casualties that it caused, is so miniscule that there's no other way to explain other than God's protecting the Jewish people. We see that one rocket that the terrorists lodged into Israel that didn't make it over the border and landed in a parking lot of a hospital kills 500 people, whatever the real number is, but it was a lot of people. If you imagine if all of these missiles flying into Israel, how many potentially how many casualties there could be, and thank God, there's God's protection. So this is really what's fun to celebrate. So to experience it in real time today, I think is a very, very amazing thing. That's memorable. In fact, it leads to the next question I was going to ask you Rabbi. So as you said, Israel is in large part a secular state. There are Jews that don't practice. The army is a civilian army, and in large part it's a secular army. And yet they are in harm's way. Those young men, and women, they're late teens, early 20s, most of them, and they had to leave their jobs, their families, their occupation, their lives in order to come and do this. They've been doing it for 65 days. And it's troubling at the least that they would come and have to put themselves in harm's way, but they do. And I keep thinking of some of the photographs I've seen of the Israeli soldiers waking up and doing to villain, praying in the morning. And I think it's probably an extension of the story that you told, how a very secular Jew can find religion that he didn't find before or she, and that it brings them together. It makes them strong or stronger as an army. Am I right? Yes, I think you touch upon a very, very important point. So first of all, the truth is, and this is really at the core of the Fabbaz philosophy that the Rebbe taught us, is the truth is there's no such thing as a secular Jew. Every Jew, because of the soul that we possess and the Shema that we possess, every single Jew, whether more conscious or less conscious, is very connected to God, very connected to everything that's good and beautiful. It's world. You know, one of the things that we see, if you look, if you bother to look objectively, the contrast between these young Israeli, so these soldiers, like you say, they're young kids, they're college age kids, some a little younger, some a little older. And the terrorists on the other side, we're hearing things that is just boggles the mind how these young Israeli soldiers can arise to such moral heights and such moral strength that you wonder, where's this coming from? Where's this depth of holiness coming from? This young kid wrote a letter and sadly, he was killed, but they found what he wrote. Basically, he writes that if he should die or if he should be captured, he doesn't want for anyone to negotiate on his behalf and to offer up some the release of some of these terrorists from jail. He doesn't want for them to, for the Israeli army to come into harm's way and put themselves in danger to save him. His ultimate aim was to protect the Jewish people and if it's meant for him to die, he would die. I mean, how does a 21 year old, 22 or 25 year old young man or woman have such noble feelings and sacrifice? I mean, it's unbelievable. And you contrast that with the murderous aspirations of the terrorists. They just want to murder and kill and inflict as much pain and harm on innocent people. The contrast is just beyond anything. And that's what makes it all the more maddening and frightening when so many people are out there supporting Hamas. Yeah, it's really, it's hard to believe. And I remember a comment made, I'm so impressed by the Israelis who are on YouTube and anyone wants to see them. You can see them all day. As one fellow's name is Levi, who is probably the most incredible commentator. And he has the facts, he has the figures, he answers questions, whatever questions are put to him. And he gives you an accurate statement. There's a lot of misreporting going on. There's a lot of stress on the humanitarian aspect of what is happening to the Palestinians, which I think is misreported. But this fellow is very accurate and very matter of fact.  But what I have seen in the people who report from Israel is that they are morally strong. They are factual and honest to the extent they can be. And they are impressive in their, what do you want to call it, level of civil society. They represent the civil society of Israel, a democracy. And through them, you can see that. Anyway, one of these reporters, I mean from the Israel government, a spokesman, was asked, why do you continue to fight? And he said, and I just sat back, I was struck by his answer, because we have to. We have no choice. This is defending our nation from obliteration. We have no choice but to fight. There's only one thing we can do. That's what we must do. We must defend ourselves because the alternative is so completely disastrous. And I don't think the kids on the American college campuses understand that at all. But I think those kids who are in the Israeli army, IDF, they understand it. They're defending their nation, their people, their religion. They're defending their moral persuasion. And that's why they're so strong individually and as an army. At first, I was wondering, what are these kids' things? They're in harm's way. They could be shot and killed at any moment. But they're strong enough to deal with that. They go out there on the battlefield and they deal with it and they are not afraid. They understand and they are committed. That's what I see. That's me. And I think we're touching each other on that very point with those kids.  So when the Russian government came out to conscript all young men from such and such an age that they have to show up and go fight in the army. So what I read is that hundreds of thousands of people, Russian young people fled the country. They didn't want to fight an unjust war or whatever. You know, they didn't want to fight. And Putin had to release prisoners from jail and recruit them as fighters. When Israel came out with what they called Saf Shmona, which is rule number eight, which is calling up all the reservists and calling everyone in, more people presented themselves to come fight than the Israeli army was able to take. And even till today, I know a friend of ours, the doctor here in Hawaii, and he sent to the channels in Israel, you know, he has 30 years of experience. He's a trauma specialist. He offered if he could help for them to let him know and he would drop everything and he would fly over. There's tens and tens and hundreds and hundreds of people like like that throughout the country. Yeah, well, and there are a lot of young people, men and women in the United States, who have gone over to Israel, presented themselves with one specialty or aspiration or another. They're not all accepted, but some are and they're trained and they're on the battlefield and they enjoy that same motivation that the Israeli young people have. It's very impressive and it's memorable and it's just another thing that makes this Hanukkah different. Yes, indeed. So, you know, we know we have challenges here. We have challenges of people and students in the United States protesting in favor of Hamas as an article in the paper yesterday about the Bronx. I don't know if you saw this, the Bronx public defender. They're in favor of Hamas as a public defender because they're very, very super liberal and they're responding to, you know, the Palestinian call. And, you know, we have various organizations. It's not just the students in the universities who are protesting in favor of Hamas. And then in the United Nations General Assembly, they got it backward. And I really enjoy when this spokesman, Levy, lets him have it in his daily reports. But, you know, other people from Israel go to the United Nations. By the way, someone pointed out that the United Nations is never, ever in agreement about anything except when it comes to condemning Israel. All of a sudden they're all in agreement.  You have the entire, you know, Islamic establishment attacking Israel in every way they can. And you have members of Congress who are refusing to provide further aid to Israel and putting pressure on Joe Biden, who is responding to some extent to that pressure. So, I wanted to give you an opportunity, Rabbi, to speak to them, all of them.  And to the members of Congress, who are interested in other much smaller and inconsequential political issues than supporting what Israel is trying to do to help itself, to defend itself. If I could give you a moment, Rabbi, to speak to them all, if they were all here watching the show, what would you say to them? I think I would say that you have to ask yourself a question. Are you a decent human being that values life and respects the rights for other people to live? Or is there some kind of dark side to you that is okay with other people being slaughtered and raped and suffer for no good reason? And this is what this fight is about currently in Israel.  This is what they did on October 7th in the most brutal way. And I would say to everyone that you, you know, you should really look and see what they did and seeing good conscience. Can you support that? And by being silent or worse, by saying that maybe they were justified is really giving aid to this evil force of the Hamas. And you're really part of it by not protesting it. So that's what the battle is between light and darkness. Hanukkah celebrates light. Are you part of light and the solution of good and kindness? Or are you part of the evil force of darkness? Yeah, it's about human decency. And I'm reminded of some of these protests where if a Jewish person or organization wants to participate in the conversation that takes place in and around the protest, they are yelled at. They are shut down. They are threatened. Sometimes they're beat up. And it's worse than just the people in the protest supporting Hamas and shouting from the river to the sea, let's eliminate Israel, is that they do not let the Jews or the people who would oppose that view even speak in the conversation. I find that even worse. Anyway, and I have to say that I did not like what happened in Congress a few days ago where those university administrators kept saying, well, it may or may not, this kind of support of Hamas and terrorism and killing Jews may or may not be in violation of our rules against harassment, but it depends on the context. And I said to myself, I wish I was there because I have a few questions I would like to put to them. What do you mean by context? Let's examine that. Anyway, it was really outrageous. So here we have kind of established that there is a parallel source, a connection between this Hanukkah now and what is happening in the battlefield in Hamas and elsewhere at the borders of Israel. And we found common points there between Hanukkah and, for that matter, Passover and, of course, what's going on in the Gaza. And so it's likewise, it's unprecedented.  You travel hither and yon. You talk to Jewish people hither and yon in person or by media. And you think about this all day long because you're charged especially with preserving the culture, the religion, the connection with the Jewish God. And I wonder how you feel. I never asked you this before. How do you feel about this personally? It's unprecedented. It's shocking. How concerned are you for Israel, for the Jewish people, for the Jewish people all over the world, for Chabad? Not only in Chabad of Hawaii, but Chabad globally. And for the Jewish clergy, the rabbis, like yourself, how do you feel? I don't think it's just as a rabbi, I could say this, but I think any person, surely any Jewish person that has studied or knows Jewish history and the Jewish people are an eternal people. This problem is anti-Semitism. The pogroms and the slaughter, unfortunately, has been with us for a very, very long time, from the beginnings of time. And we, the Jewish people, have survived all throughout in a miraculous way. Ben-Gurion once said, any Jew that doesn't believe in miracles is not a realist. The reality of our existence is that we are an eternal people because we're connected to the eternal God. The land of Israel is God's gift to the Jewish people, so it's the eternal land of the Jewish people. Nothing will change that, not the United Nations' approval or disapproval or the Hamas's attempts or any other anti-Semite demand. We will be victorious, there's no doubt about it. We only pray to God that it happens with as few fallen soldiers as possible and that it happens as quickly as possible, but there's no doubt about that. So while it's very disconcerting the anti-Semitism, especially here in America, for us American Jews, which thank God we didn't have to, we haven't felt anti-Semitism. For a very, very long time, and that's why this country is really a blessed country for the Jewish people. To be honest with you, it doesn't throw into question whether we could survive this or whether we're going to be able to overcome this.  Yeah, and you mentioned before we began the show that Steven Spielberg, who did Chandler's List, which is a really remarkable piece of filmmaking, and has the Shoah Project, which is about the Holocaust where he interviews the survivors of the Holocaust to memorialize their testimony and what happened to them and others. But now he's doing another project and guess what? It's about the massacre of October 7th. Can you talk about it? Well, I just heard it like yourself. I know that he announced the last couple of days that he's going to put together the exact same program that he had that's collecting interviews from survivors of the Holocaust. You can do this for those who survived the October 7th massacre and those who were eyewitnesses, et cetera, for the world to see and to record the atrocities that happened on October 7th. We need him to do that. We need him to do that. We need YouTube, which provides a remarkable community service of allowing people to post their testimonies about what's going on and what did go on on October 7th. And there's a wealth of information actually on YouTube. And one of the things, and I watch it, I can't believe how valuable the reporting is on YouTube. It's much more factual, much better reporting than you see on cable or even the print press.  And it's called Golda. It's a story of the 1973 war where Israel was attacked from multiple sides. And it was a surprise attack in the same way. They didn't see it coming. They didn't respond as quickly as they should have. It's the one that Moshe Diane was involved in. And Golda Mayer saw how upset he was, how self-critical he was about what happened. And she supported him. And at the table, the strategic table in the Prime Minister's office there, she was as caring as any Jewish mother would have been. And this is a very interesting movie. And it is, again, a parallel to what is happening today. I hope everyone gets a chance to see that movie. Closing comments, Rabbi. This is one of the last show, the last show we're going to produce this year. So I wonder if you have any remarks you'd like to leave with our viewing audience. Yeah, sure. And that is, as a Jew and for the Jewish community here, as well as throughout the country or whoever gets to see this, it's important to know that what's a blessing of being Jewish is the positive things of being Jewish. Our deep connection to God, all the good that the Jewish people do throughout the world. And that's really our identity. The fact that there is anti-Semitism around the world should not shape our identity, should not be the influencing factor in how we live our lives. We should learn and explore the positive beauty of being Jewish.  Thank you, Rabbi. The phrase keeps bouncing around in my head, but I don't remember the translation and it goes this way. Am Yisrael Chai. What does that mean? Yeah, it means that the Jewish nation lives and will overcome. Thank you. Thank you, Rabbi Yisrael Krasnjanski here on Think Tech, and we really appreciate your coming on. Thank you, Jay. It's always a pleasure. Always a pleasure. Thank you. Good luck. Aloha. Shalom.


大家好 我是他的學生Hello I'm his disciple好好 我為陳老師來介紹一下陳老師為了要讓各位知道布戴西尤的結構他做了一個照X光的透明西尤So in order to show everybodythe structure and how the puppet workshe personally handmade a see-through puppetso that everybody can see the hand movement好 布戴西尤之前的腳呢裡頭是裝道殼So in the past the legs of the puppetwas filled with rice husk那陳老師加了一些新的元素加了破的布戴裡頭所以呢 就可以有踢腿的動作So master Chan added a piece of clothto increase the weightso that the puppet can show kicking movements那因為腳有重量所以可以有中擺原理可以像跑步一樣So puppet can also run and walk也可以做翻轉的動作So turn甚至可以做後空翻的動作We can flip around like thatThank you好 那因為時間的關係呢我們就做一個簡單的表演給各位看那我們從這個布戴西尤的表演是從福建的南部傳到台灣來today I'm going to show youa very simple performanceand it's a fighting scenepassed on from thefourth gen province in China那這一套表演是關於舞打部分so this is going to be about fighting陳老師的左手是一個三叉戟So the left guyMaster Chan is the one with spike那他的右手邊是一個拿盾牌的小丑The right hand is a clone with a shield一般我們拿長兵器會比較佔優勢So traditionally the guy with a spikewould have the advantage over the guy with a shield那拿刀子的話因為有盾牌保護所以可以做出很多的保護動作And the one with a shieldcan show a lot of movements of protection好 那我們現在就來欣賞一下陳老師的精采表演請放音樂Let's watch這就是很傳統的偶戲表演分享給各位 謝謝大家I'm very honored to share with youthis traditional form of performing artsThank you everybody


Thank you. Hello everybody. My name is Dominic. I work at the Faculty of Civil Engineering in Zagreb and I will present to you a case study bridge which I developed along with my supervisor Professor Mandicim Lankovic and with Mr. Znidaric from Slovenian National Building and Civil Engineering Institute. So main purpose of the presentation and the whole case study development is using the initial investment in SHM that will result in extended bridge service life and overall more sustainable bridge management. Type of monitoring data, type of SHM data is bridge weight in motion measurements. Here we can see the sensor for those of you who are not familiar with it. Those are sensors that use the bridge as a weighing scale and they weigh the traffic on the bridge but they also give some structural data. So we can divide the data obtained in two categories. First one is traffic information which gives volume, weight, speed etc. of every vehicle passage and other is structural data. We can obtain realistic influence lines, girder distribution factors and dynamic characteristics of the bridge and those types of data depend on how long are we measuring, how many data do we have. Post processing of monitoring data can result in bridge structural data can be used to improve bridge numerical models and traffic information if we have enough can result in site specific traffic load models. A reason why this bridge is chosen this is the cross section of the bridge so it's small bridge single span of almost 25 meters simply supported and it's superstructure it's consisted of five pre-stressed girders and a monolithic deck that connects them. The reason why it was chosen is because the whole assessment of this bridge was done during my STSM which I done in Ljubljana and my host was Mr. Zniloric. We chose this bridge because we have original design plans, reinforcement drawings and everything else available from the archive and also we done a visual inspection and over two years of constant monitoring data is available for this bridge. I will not go in detail about the assessment we done. All of this is available in STSM report if you want to have a look into it. It was presented in fifth workshop of this cost action in DTU last year and also assessment procedure was presented in Zagreb in March of this year. More detailed assessment and outcomes are available in a paper we published. It's accepted it's not published yet so very detailed procedure can be found there. This is numerical model of the bridge which we developed and then we used data from monitoring to calibrate the numerical model in order to obtain better results. What we did is that we put together a limit state function and we chose a critical failure mode as it's a simply supported bridge. A critical failure mode is bending in the middle of the span and we defined a limit state function. This is resistance to bending and this is load effect as a bending moment and we did it for each girder so we took this limit state function and we evaluated each girder separately. We did it deterministic and probabilistic and for probabilistic assessment every variable in this equation was modeled as a stochastic variable. Here we can see for resistance side of the equation what we used, all the variables and distribution which was chosen. The detailed parameters of standard deviation and mean and characteristic values are available in a paper and information that we had and measure we take them from real life measurements. Another we took from probabilistic model code for suggestion of distribution and we had a mean values so we took probabilistic model code suggestions on how to evaluate standard deviation. So this is resistance side of the equation, this is loading and we did a two different type of the assessment. First one we took traffic load model from Eurocode for designing of new bridges which we then took as our prior value and we also did with traffic load model from obtain with bridge weight and motion measurements and we also included, you will see later, structural data like influence line then dynamic characteristics of the bridge etc. So we did a whole assessment and these are the results. Here we have reliability index beta which was calculated with first order reliability method analysis. For each girder this blue ones are our prior values so they are calculated with traffic load from Eurocode and the green ones are calculated with all the SAGM data that we use. And just from this slide you can see that quantification of SAGM measurements is really obvious. As we can see for example girder two which was most critical because it had a priori value less than 3.8 which is Eurocode suggestions for new bridges and with monitoring data it went over 7. So this bridge maybe is not the best example because maybe it would be better to choose a bridge which has priori results below Eurocode thresholds but we chose it because we had all the data and then we wanted to do a complete assessment of it and define a procedure and then we could apply it on some other bridge which is in much much worse state. So this is what I just said result analysis quantification and its foundation for further analysis of this case study bridge through value of information analysis. So implementation of value of information analysis I have it in couple of slides but these slides are basically data from this diagram as it's pretty big so you cannot read it I will go step by step just a quick overview. So decision maker bridge owner is national road director there are no additional state holders from their perspective main objective is optimization of overall management system and priority ranking for bridge maintenance which can be pretty useful when you have limited funds over time periods. These objects are achieved through normal and steady traffic flow on the bridge and extended bridge service life in general. So we can conclude that additional investments in SHM tools can be justified by fulfilling these objects and we will try to prove that through value of information analysis. As for costs if we invest in SHM we have increase in initial investment but we will try to prove that it would pay off through time. Because closing bridge for traffic its income and reputation loss for owner of course and it can also result in more catastrophic consequences like bridge collapse etc. For boundaries for this SHM system there is no restrictions based on bridge type or bridge dimension so it can be used on variety of bridges but it requires qualified personnel and for installation and for data post processing and additional knowledge for probabilistic or numerical calculation methods. These are events of interest sorry this is our prior value assessment according to codes for new bridges and then we had two different assessments with SHM one is short term one is long term measurements because you cannot always have enough data for for example site specific traffic load model. Consequences can be bridge strengthening which can be unnecessary or necessary appropriate or unsuitable traffic restrictions like weight restrictions on the bridge or it can be bridge collapse etc. But everything results in money loss and reputation loss. These are the main indicators that we observe from measurements realistic influence line, greater distribution factors and dynamic characteristics from structural response and also from traffic data that we can develop traffic load model. Resulting is reliability index. These are alternatives so we can decide based on visual inspection we can assume the state of the bridge and decide would we do assessment with SHM or we can do it without. Other measures which can this result is that we need to redefine the use of the bridge, impose weight restriction or demolition and total replacement of the bridge or strengthening or repairing of the bridge it depends on the assessment results. So this is the flow chart for proposed value of information analysis and then based on training school knowledge and based on yesterday help from Sebastian and Daniel we produce decision tree and this decision tree is based on how it was proposed by Sebastian. So first we have strategies we have three so this could be our B0 assessment without SHM and it's our prior value and then we have for example B1 and B2 strategies assessment with SHM level one which means short term measurements and assessment on level two which mean long time measurements but of course you cannot always if you need to assess bridge right now you cannot expect to let measure for two years that's why we have this intermediate step because for this assessment it's enough to have couple of days of measurements. Now after that we have SHM outcomes for these two branches because this one is assessment without SHM and they can show us is there improvement or no improvement in rigidity ability and what is important is to take into account uncertainties costs of course SHM time restrictions because for this one takes a long time and after that we have actions. So regarding the actions we have only two branches but because of the simplification of the decision tree we should have branches for no repair and then three, four possible repair types so we can do bridge strengthening weight restrictions or total bridge replacement and we also have consequence of these actions which are non-exclusive and no matter which action we choose we will have road closing definitely which will cause traffic jams on other roads and lots of money and lots of reputation in perspective of the users and finally we have system states we define just two bridge safe or bridge not safe and of course if bridge is not safe it has direct and indirect consequences these are the ones we saw earlier but we can also have in worst case human casualties and indirect consequences some of them are that traffic jams on alternate roads and lots of reputation. This is just a sketch first draft of the decision tree and I hope that we will develop it through STSM mission that we are planning. So critical appraisal requirements is that we have complete assessment on each level that's why we chose this bridge. What we need to do now is that we need to define all the costs and try to evaluate the bridge importance on the network level because that's important for indirect consequences which is connected with consequences of bridge closing and possible simplifications we can do 3D bridge numerical model and maybe do a simple one with just 2D grader model and we can assume bridge importance on network this one we can do it based on similar bridges. Those are first 2 simplifications that came to mind of course there can be a lot more. So general conclusion is that we have proven that with this that bridge weight and motion has a big contribution in increasing of bridge reliability now we have to prove that cost and benefit ratio is also good. Advantages of this is that we have everything because it was evaluated during the STSM in this cost action. We have complete multilevel assessment and we have detailed 3D numerical models. And further steps of course what I just said we have to define cost and we have to set up whole value of information analysis and that's it. Thank you.


Hello everyone, this is Shila Ratnabanswade from Valchan Institute of Technology, Solar Port. Today we are going to see the topic sections of solids and in that we will see the sub-point as introduction to sections of solids, learning outcome. At the end of this session, the students will be able to discuss the types of section plane. I suggest you to pause the video at this moment and recall the basics of orthographic projection that is the principal planes and the section view that you have studied in orthographic projection. As we all know, solids are 3D objects which have definite length, breadth and height. So they have edges, they have corners. Curves are either bounded by a plane surface or a curved surface or a combination of both. Plane surface can be seen in prisms and pyramids whereas curved surface can be seen in cones and cylinders. Solids are classified under two main headings, first the polyhedron. For example, an hexagonal prism, as you can see polyhedrons have two types, one can be the pyramid and one can be the prism. What you are seeing is an hexagonal prism which has a bottom base, a top base where three edges coincide, they form a corner. So this is the vertical edge or the longer edge and this is only base or bottom base. So as this being a hexagonal prism, the base is in hexagonal fashion as well as the top base is also in hexagonal fashion. This central line or the line joining center of top base and the bottom base is called as axis of the solid. So this is an example of a polyhedron and in that particular it is a prism. Further moving on to solids of revolution, solids of revolution are formed by revolving either a right angle or a rectangular in 360 degrees. So as you can see, cylinder has generators instead of edges or faces. So this is the top base which is circular and the bottom base which is circular. The line joining the center of top base and bottom base is your axis. So it has generators and no edges. So these are the types of solids or in which solids can be classified polyhedron and solids of revolution. Let us look further into what are the different types of solids further. This is a square pyramid and a hexagonal pyramid, a type of polyhedron in which they do not have top surface, a flat surface. They have a point called as apex whereas bottom might be any polygon. As here you can see it is a square. So this is a square pyramid which has an apex at the top. Instead of rectangular faces they have triangular faces whereas in prisms you have rectangular faces. Similar is the case with this hexagonal pyramid. The base is an hexagon and at the top you have the apex. So it has the triangular faces. So these are the types of polyhedron and in that pyramid. Let us move on to what are the different types of cutting planes. The first condition is plane perpendicular to VP and parallel to HP. Let us consider the vertical and horizontal plane that is HP and VP and a plane which is perpendicular to VP and parallel to HP. So this is the condition that we are considering. Now let us project the projection of this plane over VP and HP. So in VP projecting this plane we get an line view and the direction of observation is from the top. So this particular plane helps to find out or helps to give the sectional top view. Let us plot this projection on two dimensions. So this is your XY line. Now this being the front view it will be seen in VP. So this is the projection of this cutting plane which is perpendicular to VP and parallel to HP. Moving on to next. Plane perpendicular to HP and parallel to VP. Consider the principal planes. The plane which is perpendicular to HP and parallel to VP. So as you can see this. So this is your HP and VP naming. Now projection of this plane on HP as it is seen and we get a line view. So this is the required cutting plane which you can see in red color. This is the projection of this plane which is parallel to VP and perpendicular to HP. Plotting this over two dimensions XY line. Now this will be seen in top view that is at this area below XY line. So direction of observation is this. So you will get sectional front view when this kind of cutting plane is used. Moving on to next. Plane perpendicular to VP and inclined to HP. These are the principal planes. The required plane which is perpendicular to VP and inclined to HP. Projecting this in the front view that is on VP we get a inclined line. Further its projection on two dimensions XY line and front view. So this kind of plane can be used or gives sectional front view. Moving on further. Plane perpendicular to HP and inclined to VP reference planes HP and VP. So this is the plane which is perpendicular to HP and inclined to VP. Projection of this plane on HP we get a inclined line in the top view. Position of observation. This kind of plane is used to get the sectional front view or sectional side view. This is the XY line HP and VP in two dimensions and this is the required cutting plane which is inclined to VP and perpendicular to HP. Plane perpendicular to HP and VP. Now this condition the plane is perpendicular to both HP and VP. So taking projection of this plane on HP as well as VP. Projection on HP, projection on VP. Both the views will be a line view. These kind of cutting planes can be used to draw sectional side views. Its projection on two dimensions HP and VP. So this is the front view and this is the top view. So I hope you are clear with the idea of how cutting planes can be positioned or what are the different conditions that cutting plane can exist. These are the references. Thank you.