This hope, as all eschatology, was primarily related to the regeneration of the Jewish people. Accordingly, the rabbis speak of two worlds,(461) this world and the world to come. They consider the present life only a preliminary of the world to come, in which the divine plan of creation is to be worked out for all humanity through the truths emanating from Israel. This whole conception rested upon a science now superseded, the geocentric view of the universe, which made the earth and especially man the final object of creation. For us only a figurative meaning adheres to the two worlds of the medieval belief, following each other after the lapse of a fixed period of time. On the one hand, we see one infinite fabric of life in this visible world with its millions of suns and planets, among which our earth is only an insignificant speck in the sky. With our limited understanding we endeavor to penetrate more and more into the eternal laws of this illimitable cosmos. On the other hand, we hold that there is a moral and spiritual world which comprises the divine ideals and eternal objects of life. Both are reflected in the mind of man, who enters into the one by his intellect and into the other by his emotions of yearning and awe. At the same time both are the manifestation of God, the Creator and Ruler of all. Chapter XXVII. Miracles and the Cosmic Order 1. “Who is like unto Thee, O Lord, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders!”(462)