 According to Kaspi, Hebrew is the most ideal of languages because its nouns attest to their characteristics, whether significant or marginal. A man is called adam in Hebrew because he originates [partly] in earth (Hebrew: adama), ish because he originates partly in fire (Hebrew: esh) and enosh because of his worthless and expendable nature (the Hebrew root a-n-sh, claims Kaspi, designates destruction and loss).  Another significant principle derived from logic in Kaspi’s conception of language is generalization. Logic rests partly on the division between the general and the specific. Genus is defined as the most general and comprehensive set of all; a species constitutes a subset of a genus with a given characteristic and a property is a specific definition. According to this principle, claims Kaspi, a speaker is not obligated to reveal all particulars in his choice of words. He thus blurred clear boundaries in both morphology of language (such as differences in gender, number and time) and syntax. Kaspi maintains that the grammatical means a speaker adopts to express these differences constitute superfluous information. Consequently, there is nothing peculiar about text that uses male instead of female gender and so on. “It is not obligatory to insist on gender consistency. A masculine name may well be accompanied by a feminine adjective or verb and vice versa. We have been fortunate to find textual gender consistency in a few places, but we should not find it unusual if it is lacking in others” (Retuqot Kesef, p. 15). In a similar vein, Kaspi writes about texts that use the singular instead of the plural or the past tense instead of the future, or texts that lack the concept of a sentence, or other syntactic structures.